Sermon and Worship Resources

1 John 3:11-24 · Love One Another

11 This is the message you heard from the beginning: We should love one another. 12 Do not be like Cain, who belonged to the evil one and murdered his brother. And why did he murder him? Because his own actions were evil and his brother's were righteous. 13 Do not be surprised, my brothers, if the world hates you. 14 We know that we have passed from death to life, because we love our brothers. Anyone who does not love remains in death. 15 Anyone who hates his brother is a murderer, and you know that no murderer has eternal life in him.

16 This is how we know what love is: Jesus Christ laid down his life for us. And we ought to lay down our lives for our brothers. 17 If anyone has material possessions and sees his brother in need but has no pity on him, how can the love of God be in him? 18 Dear children, let us not love with words or tongue but with actions and in truth. 19 This then is how we know that we belong to the truth, and how we set our hearts at rest in his presence 20 whenever our hearts condemn us. For God is greater than our hearts, and he knows everything.

21 Dear friends, if our hearts do not condemn us, we have confidence before God 22 and receive from him anything we ask, because we obey his commands and do what pleases him. 23 And this is his command: to believe in the name of his Son, Jesus Christ, and to love one another as he commanded us. 24 Those who obey his commands live in him, and he in them. And this is how we know that he lives in us: We know it by the Spirit he gave us.

Loving Through Action

1 John 3:14-24

Sermon
by Richard Gribble

Vincent Capodanno was born on February 13, 1929 on Staten Island in New York. His early life was characterized by service to his family and the community where he lived. Always trying to help out, especially when difficult economic times stretched the family’s budget, Vincent was the one to whom people went for many needs, for they knew that he would be present to them in every way possible. He completed his initial education and then entered Fordham University, but God was calling him to a higher form of service and love. He decided to enter the religious formation program for the Maryknoll Missioners, a United States-based, but international organization of priests who shared God’s love with those less fortunate throughout the world. He was eventually ordained a priest in 1957 and sent to an aboriginal community in Taiwan for his first assignment.

Although he had been trained in the native languages of the people he served, Father Vincent found it difficult. Nevertheless, he persevered and served as best he could. He loved the people and they loved him. After a few years, however, it became evident to him that God was once again calling him to serve in another capacity. It was the mid-1960s and the United States was becoming increasingly involved in Vietnam. Vincent asked and eventually received permission to enter the United States Navy as a chaplain. In early 1966 he was sent to Vietnam to serve with the Marines. While there, he became well known for his broad smile and his willingness to do anything that was required to meet the needs of the Marines he served. When his initial tour of duty was over, he volunteered to extend and continued serving in the country for another year. Many times he found himself in harm’s way, but he never shied away from his duties.

On September 4, 1967, a large North Vietnamese force trapped a much smaller force of United States Marines and a major firefight ensued. Father Capodanno was on patrol with these Marines, something that chaplains were encouraged not to do. During the battle he moved from place to place, administering the final sacraments of the church to many dying Marines. In the process he was wounded by shrapnel in the face and lost most of one of his hands through enemy fire. Nevertheless he continued to serve. When moving toward a Navy medic who himself had been wounded, he was killed by enemy fire.

One year later in 1968, in recognition of his heroic service and his continual love for others, Vincent Capodanno, known to his friends and history as the “Grunt Padre” was posthumously awarded the Congressional Medal of Honor, our nation’s highest military award. Later still, a United States naval vessel was named in his honor, the sixth ship in the history of the United States Navy named after a chaplain.

The life of Vincent Capodanno, a man of great fidelity and honor, is, I believe, a very fine example of demonstrating love through action, an idea expressed very powerfully by Saint John in today’s second lesson. John tells us that we move from death to life by demonstrating love. We cannot live in both areas; either we fail to love and, therefore, find death or we demonstrate love and find life. He goes on to give the best example of love in the life and most profoundly the sacrificial death of Jesus. As difficult as it is for any of us to imagine, Jesus chose to give up his life for countless believers, all of whom were unworthy, that would seek to follow in his footsteps. But then John goes on and presents the great challenge for all of us. He puts it very clearly: “We know love by this, that he lay down his life for us — and we ought to lay down our lives for one another. How does God’s love abide in anyone who has the world’s goods and sees a brother or sister in need and yet refuses help?” (1 John 3:16-17). Then, using powerful words, John makes more generic his teaching and challenge: “Little children, let us love, not in word or speech, but in truth and action” (1 John 3:18).

John knew the tendency for all of us at times to deceive ourselves by thinking that we are acting in the truth of the gospel message. Therefore, he reminds us that we must look into our hearts for we know deep down, through the development of our conscience, when we are acting in love and when we are not. Moreover, we should never seek to deceive ourselves, for we are certainly not deceiving God, for he knows us better than we know ourselves. Therefore, we must keep our words and actions, every endeavor of our life, close to Christ by obeying his commandments. We must follow the lead of the Holy Spirit who was sent by Christ into the world, as he promised, after his ascension, to direct us in the way to God.

Demonstrating love through our actions is certainly an integral part of the Christian life. As the life of Vincent Capodanno demonstrated, in line with the challenge in today’s second lesson, we are called to carry out Jesus’ directive to live for others. We recall his words: “No one has greater love than this, to lay down one’s life for one’s friends. You are my friends if you do what I command you” (John 15:13-14). Few if any of us will ever be required to lay down our life in a physical way for another, such as the martyrs or others who choose to die in the place of another. However, all of us are called through our Christian vocation, to sacrifice in some way so that others may be raised up. There are numerous ways that this can be done, some rather heroic, but others very ordinary, routine, and even mundane. If we have the economic resources to assist individuals, groups, or our various fraternal or religious organizations who help those in need, we are indeed living for others.

However, this idea is much broader than simply sharing our material resources. When using our talent and expertise to assist another, whether that be helping a fellow student in school who struggles in any particular subject, assisting a neighbor with a household project, or donating our professional expertise to assist individuals or possibly some community project, we are also living for others. When we take the time, that precious commodity which these days we never seem to have in sufficient supply, and utilize it to visit someone who is ill or infirmed, to run an errand for an individual who has no transportation, or to simply sit on the couch and listen to a family member, friend, or even colleague at work who wants to share some burden, we are living for others.

We have all heard the expression that we must not only “talk the talk,” but also “walk the walk.” If we claim the name and religion of Christian then we are not only challenged, but even mandated by the Lord to do what we can to assist others, to demonstrate love through action. Saint James makes it crystal clear that words without actions are hollow: “What good is it, my brothers and sisters, if you say you have faith but do not have works? Can faith save you? If a brother or sister is naked and lacks daily food, and one of you says to them, ‘Go in peace; keep warm and eat your fill,’ and yet do not supply their bodily needs, what is the good of that? So faith by itself, if it has no works, is dead” (James 2:1-17). If we say we love Christ and wish to be his disciples, then we must move to the level of action, by serving, and as necessary, laying down one’s life for others. Since Jesus is no longer physically manifest in our world, we have the responsibility to act in his name. Saint Teresa of Avila, a famous sixteenth century Carmelite nun, wrote a beautiful prayer which indeed speaks to our responsibility: “Christ has no body on earth but yours, no hands no feet, but yours. Yours are the eyes with which Christ looks with compassion for the world. Christ has nobody on earth but yours.” Yes, we, the Christian community, are the hands and feet, the eyes and the ears of Christ in our world. It is our responsibility to take up the mantle and to love others through action as did Jesus. Saint John’s challenge in today’s second lesson is indeed a great one, but we have the best example in Jesus, and, therefore, the inspiration we need to do what is necessary. Therefore, inspired by the story of Vincent Capodanno, and taking up the challenge of Saint John, let us love others through action. If we can, our reward in heaven will indeed be great.

CSS Publishing Company, Inc., Redemption to Transformation: The Journey of Lent and Easter, by Richard Gribble

Overview and Insights · Loving One Another (3:11–24)

From the beginning (in contrast to the false teaching), the Christian message has emphasized the importance of love (3:11). The negative example of Cain demonstrates the deadly effects of hatred (3:12–15), while Christ’s sacrifice offers the supreme example of love (3:16). Believers should expect rejection from the world (3:13), but this should…

The Baker Bible Handbook by , Baker Publishing Group, 2016

1 John 3:11-24 · Love One Another

Commentary · Love One Another

3:11–17 · The party of Cain—the brother killers—includes the indifferent:Appealing again to the original teachings of Jesus, commanding his followers to love one another (John 13:34–35), the elder leverages the worst of fratricidal archetypes: Cain, the brother killer (3:12; Genesis 4). Would any in his audience relish the idea of being numbered among members of “the Cain Party”? Of course not! The threat of being labeled a brother killer becomes a negative incentive used to motivate the opposite: loving regard for members of the community. This ploy is followed by a positive reference to loving one another as the true measure of having passed from death to life (3:14). Back to negative intensification in verse 15, to hate a brother or sister in the community is to be guilty of murder (Matt. 5:21–22), and to be guilty of murder is to forfeit eternal life. By veering back and forth between negative and positive means of motivation, the elder seeks to steer his audiences toward right practice as well as righteous faith.

In verse 16 the example of Jesus is used climactically as the one who laid down his life for others as the ultimate example of love. Here the teaching of Jesus in John 15:13 becomes applied as an example for others to emulate. If Jesus was willing to lay down his life for his friends, and if the Johannine community is indeed inhabited by friends of Jesus, they ought also to be willing readily to lay down their lives for one another. On one hand, this parallel bears associations with martyrdom. To ingest the flesh and blood of Jesus (John 6:51–58) is to be willing to share in his sufferings on the cross. Only those willing to share in the Lord’s crucifixion are worthy of participating with him in his resurrection (Rom. 6:5; Phil. 3:10–11; Mark 8:34–38).

The association with martyrdom here seems to point to persecution under Domitian, who required emperor worship of his subjects and punished severely (sometimes capitally) any who did not reverence the idols of Rome. Construction for Domitian’s temple to himself in Ephesus began in AD 82 and was finished about seven years later. At the entrance of the temple stood a large statue of Domitian with a raised, clenched fist, and the altar of his temple bore carvings of subjugated peoples being humbled at the hand of the Romans. Two decades later, Pliny, the governor of nearby Bithynia, wrote to the emperor Trajan asking if he should continue to kill Christians who refused to deny Christ or to worship Trajan’s image. Pliny had just put to death two young Christian women, who, despite being warned three times, had refused to do either. In reply, the emperor advises him not to seek out Christians to persecute them, but if they are duly warned and refuse to worship Caesar, they must of course be put to death, implying a standing policy (Pliny the Younger, Letter 10.96–97).

Therefore, the willingness to suffer for Christ may have been more than an abstract consideration. It may indeed have been a measure of one’s ultimate love and dedication to the Lord and his community. Pliny mentions those who have been accused of being Christians but were found to be “innocent” of the name. All they were guilty of was meeting together before the dawn, eating some common food, and singing a hymn to Christ “as though he were a god.” Pliny declares that any such person, of course, could not be found “guilty” of being a Christian. If that is how the pagan governor saw it, how might fellow Christians have felt if someone who had denied them and their Lord in order to escape Roman persecution showed up for worship and expected to continue in fellowship with other believers? Was this the sin mentioned in the early part of the epistle, and were Gentile Christians claiming it was not a sin, therefore claiming to be without sin for participating in Roman civic life?

Following this appeal to willingly suffer the ultimate of sacrifices for the love of Christ and his beloved, however, the elder swings to the most mundane of considerations. Verse 17 emphasizes the issue of those having physical means and refusing to share with brothers and sisters in need. Is this the “sin” addressed in the early part of the epistle? Perhaps the appeal to love one another as motivated by the love of Christ simply had to do with caring for the sustenance of fellow believers—sharing. After all, if this was the mark of the true fellowship of believers after the Holy Spirit had come upon them (Acts 2:42–47; 4:32–37), why was it not more evident within this community? The love of Christ also delivers us from the most insidious of sins: indifference.

3:18–24 · On loving in truth and in deed:The elder concludes his exhortation to love others with an appeal to human integrity. Love should not be in word only but also in truth and in action. Congruity between word and deed reassures the believer’s heart, but even if one’s heart feels condemning, the good news is that God is greater than one’s heart. Better yet, if one’s heart is not condemning but confirming, the believer has boldness before God and receives what is asked for because of obeying God’s commandments and doing what is pleasing to him (3:21–22; John 14:13–17; 15:7, 16; 16:23–27; James 4:2–3). Notice again the vertical and horizontal components of the commandments of God: to “believe in the name of his Son, Jesus Christ, and to love one another” (3:23). Just as abiding in him leads to fruitful discipleship (John 15:1–5), to obey his commandments is to abide in Christ and he in the believer (3:24; John 15:8–10). Knowing this to be true is conveyed as a gift by the Spirit (John 14:15–17). To abide in Christ is to attain victory, even victory over the power of sin itself.

The Baker Illustrated Bible Commentary by Gary M. Burge, Baker Publishing Group, 2016

Loving One Another

Verses 11–18 are unified by the theme of loving one another. Love among the members of the community was first raised in 1 John 2:10 (as love for one’s “brother” or sister) and was the link into this section of the letter in 3:10b. The background to this emphasis on love is the schism which has divided the community (1 John 2:19) and has set former community members against one another. The schismatics have shown a flagrant, Cain-like disregard for their fellow believers. The Elder is greatly concerned that there be sacrificial, practical love among the remaining Johannine Christians.

3:11 The word message (angelia) occurs only twice in the NT: here and in 1:5. It may signal a major division within 1 John after which love and faith are primary issues and before which light and truth were the principal concerns. Both sections have in mind the false teachers who have broken away from the fellowship and whose teaching actively threatens the Elder’s loyalists.

In 1:1 “the Word of life” was “from the beginning, which we have heard.” In 1:5 “God is light” was “the message we have heard.” In 2:7 the new yet old command (love; cf. John 13:34–35) was “the message (logos) you have heard,” “since the beginning”; 2:24 also referred to “what you have heard from the beginning,” the tradition of Jesus as the Christ (2:22). Here the message you heard from the beginning is the command that we should love one another; it is closest in thought to 2:7 and especially to 2 John 5–6, where the nearly identical expression occurs. All of these passages are, in the Elder’s mind, parts of the sacred tradition of the community, passed down to the present Johannine Christians from Jesus through the disciple whom Jesus loved (John 21:24). They have had this teaching from the beginning of their existence as a Christian fellowship.

All of the references to positive human love in the Gospel and letters of John are to love for God or Jesus (John 14:15, 21, 23–24; 1 John 4:10, 20–21; 5:2–3), or among disciples (13:34–35; 15:12, 17), or for members of the community (1 John 2:10; 3:10–11, 14, 18, 23; 4:7, 11–12, 19–20; 5:1–2; 2 John 5). There is no command to love one’s neighbor outside the community, or to love one’s enemies. Given the conflicts which plagued Johannine Christians from the start, externally with Judaism (reflected in the Gospel of John) and internally with the secessionists (Johannine epistles), ethical reflection was cast inward, and the overriding concern was ever community survival. If the “world hates you” (John 15:18–19; 1 John 3:13), persecutes you (15:20), puts you out of the synagogue, and kills you (16:2; cf. John 9:34), it is all the more important that the believers form a close bond of love and support among themselves.

3:12 The Elder next presents Cain as the opposite of what he has just stated. The NIV translation, Do not be like Cain, who belonged … and murdered, makes the best of an awkward Greek construction (lit., “Not like Cain was from … and killed”). There is no direct command (but an implied one, by negative comparison), and the relative pronoun, who, does not appear.

Cain, cited directly in the Bible only in Genesis 4, Hebrews 11:4, and Jude 11 (but cf. John 8:44), had become a figure of speculation in other contemporary Jewish circles. Philo wrote four treatises on Cain, and Josephus referred to him in Antiquities. A later Jewish legend says that Cain was the son of the devil by Eve (Brown, Epistles, p. 443). It is likely that the Elder was aware of some of this extrabiblical speculation.

The writer makes two assertions about Cain. He was “from the evil one” (lit., NIV, belonged to the evil one), just as Jesus’ opponents in the Fourth Gospel “belong to your father, the devil” who “was a murderer from the beginning” (John 8:44), and just as the Elder’s opponents are “the children of the devil” (1 John 3:10). Cain had his origins in the evil one and was on his side. Secondly, he murdered his brother. He engaged in a violent act which caused his brother’s death. All of the other uses of this verb for murder (sphazō) in the NT are in the book of Revelation, and all refer to brutal killing (of Jesus the Lamb, 5:6, 9, 12; 13:8; of the beast, 13:3; of the martyrs, 6:9, 18:24; and of people murdering each other, 6:4). The two brothers, representing evil and good, also represent the two sides in the community, the Cain-like secessionists and the faithful followers of the author. Do not be like Cain also means “Do not be like the false teachers. They are from the evil one; and they hate us and are trying to destroy us” (cf. 3:15).

The Elder next gives a reason (charin tinos, “on account of what?”) for Cain’s brutality: because his own actions were evil and his brother’s were righteous. The reader of Genesis 4 has few clues to the evil of Cain’s actions or to the righteousness of his brother’s prior to Abel’s murder. Cain “worked the soil” (4:2) and “brought some fruits of the soil as an offering to the Lord” (4:3). Abel “kept flocks” … and “brought fat portions from some of the firstborn of his flock” (4:2, 4). “The Lord looked with favor on Abel and his offering, but on Cain and his offering he did not look with favor” (4:4–5), for which judgment the text gives no reason. “Cain was … angry” and “downcast” (4:5). God implies in his speech to Cain that Cain had not done right and had sinned (4:7), after which Cain invited Abel to the field and murdered him (4:8). The author may have been relying here on the total symbol of Cain as an evil and violent man in Genesis and on extrabiblical speculation. It is part of his overall antithesis between righteousness and evil, the true Christians and the secessionists. Cain’s actions were evil because he was evil, in origin and in character, in contrast to “the children of God” (3:10).

3:13 The thought continues directly into the next verse, as the NIV has it. No new paragraph is called for, as in some versions. In the light of the example of the brothers, Cain and Abel, the readers, whom the author cites as my brothers, should not be surprised. (Perhaps they had been surprised, not expecting aggressive opposition from those who had seceded.) The same kind of animosity that Cain displayed toward his brother the world shows toward the Johannine Christians. The world hates you. Jesus had already warned the community about this (in identical words) in his discourse to his disciples in John 15:18. Just as those who practice evil “hate the light” (John 3:20), or as the world hates Jesus (7:7; 15:18, 23–25) and his Father (15:23–24), so the world, which includes not only the Elder’s opponents, the false teachers, but also their supporters and others who persecute the community (John 15:20; 16:2) and aid the secessionists (cf. 1 John 4:5), hate, oppose, and seek to destroy the readers and their faith. We had already heard about this hatred of brother for brother in 1 John 2:9 and 11, where it was proof that the opponents’ claim to be “in the light” was invalid.

3:14 All the we’s in this verse stand in direct antithesis to “the world” spoken of in v. 13. We know, but “the world does not know” (3:1). The world hates, but we love our brothers. The world remains in death, but we, in contrast, have passed from death to life. The community’s identity is strengthened by negative comparison with the status of the world.

We have passed from death to life is a precise quote from John 5:24, assuming as most NT scholars do, that the letters of John were written after the Gospel. We noted above that “if the world hates you” is also nearly a direct quote (slightly different word order) from John 15:18. The Elder is reminding his readers that the tradition they have received speaks to their current situation. It warns them and encourages them.

Johannine theology understands the passage from death to life as an accomplished fact, something that has already occurred, for those who believe in Jesus and love our brothers. Eternal life is a present possession; no fear of judgment or condemnation need exist (John 3:36; 5:24; 1 John 4:17–18; 5:11–12). “Passing from death to life is another way of phrasing what John 3:5 refers to as ‘entering the kingdom of God’ ” (Brown, Epistles, p. 445). This is the first occurrence of the death/life antithesis in these letters (cf. 3:15; 5:12, 16). It occurs much more frequently in the Gospel (e.g., 3:16, 36; 5:24–29; 10:17–18, 28; 11:21–25; 21:22–23). Verses 14a and b are set in sharp, dualistic contrast: on the one side are the terms anyone, not love, and death; on the other, we, love, and life.

Love for one another within the Christian community is seen by the Elder as a reason for knowing that we have already received eternal life and have overcome death. It is a sign that we belong to God’s eternal kingdom and that we have been literally “born from above” (John 3:3, 7) or “born of the Spirit” (John 3:5). The opposite is also true: Anyone who does not love remains in death. Active love for one another is the key to life. Without it, one’s claim to be a Christian is in jeopardy; it does not ring true. Without practical caring for other brothers and sisters within the community (cf. 3:17–18), one’s existence is still under the dominion of death; one has not been liberated into life. Love shows who is really alive.

3:15 The themes of life and death, love and hate continue into v. 15. Hate for one’s brother, mentioned previously in 2:9–11, caused Cain’s jealous murder of his brother (3:12), and it shows that one belongs to the evil one (3:12), is like the world (3:13), and is still under the dominion of death (3:14). The only other NT use of the word murderer (anthrōpoktonos) is in John 8:44, where Jesus calls the devil “a murderer from the beginning.” Behind those who hate their brothers and sisters in the Christian community and who are still trying to lead them astray with lies and deception (1:6, 8, 10; 2:4, 21–22, 26; 3:7) is the devil, whose children the secessionist false teachers are (3:10). Jesus taught that beneath the action of murder lies the feeling of hatred (Matt. 5:21–22; cf. Deut. 19:11).

Just as love for one’s brothers and sisters leads to life (3:14), so hate leads to death, and not only the death of others through murder, but one’s own death as well, since you know that no murderer has eternal life abiding in him. This final statement makes a strong parallel with the previous verse:

14b: Anyone who does not love

abides (menei) in death.

15: Anyone who hates

(=murderer)

and no murderer

has eternal life abiding

(menousan) in him.

This is the only verse in the Johannine writings which directly speaks of eternal life remaining or abiding (menousan; the word is untranslated in the NIV) in the believer (cf. John 6:27). More commonly, the Christian “has eternal life” (John 3:15–16, 36; 5:24; 6:40, 47, 54; 1 John 5:12–13; cf. 10:10; 20:31,) but as 1 John 3:14 shows, this is not just an eschatological hope; it is a present possession which abides in those who believe in Jesus and love their brothers and sisters. The secessionists, rejecting both faith in Jesus (2:22–23; 4:2–3) and love for one’s brothers and sisters (2:9–11; 3:11–15) remain in death (3:14) and do not have eternal life in them. They are not Christians, and, in the author’s view, they never were (2:19).

3:16 Continuing the theme of love, the Elder offers an experiential and operational definition (lit., “By this we have come to know love”): Jesus Christ (the Greek text only has “he,” ekeinos) laid down his life for us. This is one of the most common elements in early Christian creeds (1 Cor. 15:3; Gal. 1:4; 2:20). Two aspects of the Greek text of this verse reinforce the idea of love. The Greek word order itself emphasizes for us; it is put first, just as Christ put us first in the gift of his life. The verb laid down (ethēken) stresses that Jesus gave up his own life willingly, thus showing the motivation of love. So in the Gospel of John, Jesus, “the good shepherd,” voluntarily “lays down his life for the sheep” (10:11, 15, 17–18). The death of Jesus is also the decisive evidence of God’s love (John 3:16; Rom. 5:8; 1 John 4:9–10).

Here, as in many other places in the NT, the conduct of Jesus is taken as the example or model for Christians to follow. (In 1 John 4:11, it is God’s love which provides the pattern.) This is true in general, but also with specific reference to his suffering and death (cf. 1 Pet. 2:21–23; Heb. 12:3–4; 13:12–13). In John 15:12, Jesus tells his disciples, “Love as I have loved you” (cf. 13:34), and in the next verse he says, “Greater love has no one than this, that he lay down his life for his friends.” Jesus’ actions demonstrate the sacrificial element in authentic agapē love. Love is a personal commitment to give oneself to foster the highest good and well-being of others. Sometimes giving oneself for others means more than giving one’s time or money or energy; it may mean giving one’s very life.

3:17 As a concrete instance of this love and the lack of it among the secessionists, the Elder turns to material possessions and how they are handled. He envisions a situation in which someone has material possessions (lit., “the life of the world,” ton bion tou kosmou), sees (theōrē, “stares,” “gazes”) his brother lacking them, and yet refuses to help him. This may have been the very condition of the writer’s community, especially if those who withdrew were numerous and the community had been a network of interdependent house churches (as 2 and 3 John seem to suppose). In 2:16 the writer knows of people, likely the schismatics, who boast of “the world’s goods” (tou biou). They boast of what they have, and they do not share it with others (even their former brothers and sisters) who are in need (lit., “having need”). What is missing is the element of pity (lit., “closes his innards [heart] from him”). Not only do they not help the needy brother or sister, but they deliberately “shut off a feeling of compassion that the needy would instinctively arouse” (Brown, Epistles, p. 450).

The three previous clauses in v. 17 all lead to the question: how can the love of God be in him? Does the author mean love for God, love from God, or God’s kind of love? It is not easy to decide. First John 4:20 expresses the first alternative, but here the writer means God’s kind of love, divine love. Just as eternal life does not abide (menousan, untranslated in the NIV) in one who hates his brother (3:15), so it is unthinkable that God’s love abides (menei, untranslated in the NIV) in such a merciless person. The question implies a negative answer.

3:18 Verse 18 is a fitting conclusion to the teaching on love for one another in vv. 11–18. Influenced by the negative example in v. 17, the present tense command in this verse is also negative: “let us not be loving.” The command is followed by four nouns in two pairs: with words (the Greek is singular, “word,” logō) or tongue (tē glōssē), but with actions (again the Greek is singular, “action,” or “deed,” ergos) and in truth (alētheia). Genuine love must be practical, visible, and active. Just as God’s/Jesus’ love is made manifest in the giving of his life for us (3:16), and just as the secessionists’ lack of love is seen concretely in their failure to help their brothers and sisters in need (3:17), so authentic love is a matter not of words (“I/we love you”) but of practical actions.

The most difficult aspect of interpreting v. 18 concerns the relation of the second word in each pair to its partner. At first glance, they do not appear to be parallel. While word and tongue are roughly similar, actions and truth are not. In truth can mean “in reality,” as opposed to mere intention or even deceptive lies. But in the letters of John, in truth usually means “within the sphere of God’s truth,” i.e., God’s revelation of the way things really are in Christ, who is the truth (John 14:6); much as in Paul’s writings “in Christ” can represent “in the sphere of Christ,” where he is the all-determining reality. The writer means, then, something like “deeds of truth,” or “actions which come from the truth.” The words and tongue phrase could also be parallel, since words come from the tongue. The Elder means that his readers should love, not with mere spoken words, but with the kind of actions which knowing Christ (3:16) and having God’s love within them (3:17) produce.

Additional Notes

3:11 It is because of this teaching on love and other characteristics, reflected in the Gospel and letters of John, that the Johannine community has been termed, sociologically, a sect. See Johnson, Antitheses, pp. 260–302, and Rensberger, Johannine Faith, pp. 27–28, 124–26, 135–44.

3:14 On the antithesis of death/life in the Gospel and epistles of John, see Johnson, Antitheses, pp. 36, 74–76, 85, 108–11.

3:15 The pseudepigraphal document Testament of Gad 4:6f. is a close parallel to this verse. It includes the elements of life and death, love and hate, and God and Satan.

You know implies that this is what the readers had been taught as a part of common early Christian ethical tradition (cf. Matt. 15:19; Gal. 5:19–21; Rev. 21:8, 27).

3:16 The perfect tense of the Greek verb egnōkamen (NIV, we know) implies knowledge based on experience.

On Jesus as a pattern for Christian conduct, see, e.g., Matt. 11:29 (“learn from me”); Mark 10:42–45 (service); John 13:14–17 (foot-washing), 34 (love); Phil. 2:5 (“attitude”); 1 John 2:6 (“walk as Jesus did”); Dodd, Epistles, pp. 84–85; W. Michaelis, “mimeomai,” TDNT, vol. 4, pp. 659–74.

In contrast to Jesus’ action, Peter promised to lay down his life for Jesus (John 13:37), but Peter’s deeds did not match his words (John 13:38; 1 John 3:18).

On v. 16 the exegesis of Smalley, 1, 2, 3 John, pp. 192–95 is particularly helpful.

3:17 BAGD defines bios (NIV, material possessions) as “means of subsistence” (p. 142a).

Assuring Our Hearts

With truth as the link-word between this section and the previous one (the same stylistic technique may be observed in 2:17–18; 2:27–28; 3:10–11; 3:24–4:1; 4:6–7), the pastoral concern for assurance is foremost in vv. 19–24. The Johannine community has been split (1 John 2:19) by a group of secessionists with high-sounding spiritual claims (e.g., 1:6, 8, 10; 2:4, 6, 9; see the Introduction for discussion of them). They continue to press the remaining followers of the Elder to join them (2:26; 3:7; 2 John 10–11), and their version of the truth has caused confusion and insecurity among the Elder’s readers (2:21; 4:6; 2 John 1–4; 3 John 1–4, 8). Thus the need for assurance. It was the author’s use of the word “truth” in 3:18 which reminded him to strengthen the “hearts” (3:19–21) of his readers in the truth.

3:19–20 Verse 19 begins with the common expression “by this,” or “by this means” (en toutō; NIV, this … is how). It occurs twelve times in the letters of John at 2:3, 5c; 3:10, 16, 19, 24; 4:2, 9–10, 13, 17; 5:2. Sometimes the phrase refers to what follows, and sometimes it refers to what has just preceded it. Each instance can be decided only by careful study of the context of each passage. Here the reference is clearly back to vv. 16–18, in which the author has argued that authentic love is sacrificial and practical, as seen in the life of Jesus and in the lives of those who claim to follow him. This kind of love is how we know that we belong to the truth. His contention all along has been that the false teachers do not love their brothers and sisters (2:9–11; 3:11–18). But, the fact that his own followers do show love should further set our hearts at rest.

The grammar of vv. 19–20 is very difficult. Literally, they read, (19) “And by this we shall know that we are of the truth, and before him we shall assure [persuade?] our heart, (20) that [for?] if [when?] our heart condemns us, that [for?] God is greater than our heart and knows everything.” The NIV solves these ambiguities well in v. 19 by giving the expression “by this” a double result: by this (i.e., by the fact that we truly love one another), (1) we know that we belong to the truth, and (2) we set our hearts at rest. The two phrases are virtually identical in meaning, though the first emphasizes that we are on God’s side in the controversy (the truth as God has revealed it in Jesus; cf. 4:6), while the second focuses on the inner assurance this knowledge gives us.

“Heart” is singular (not plural as in the NIV), because it is the assurance of the whole community which is at stake, as if it had one heart (cf. 1 Cor. 1:10; Eph. 6:5; Col. 3:22). The phrase in his presence (lit., “before him”) refers to God, as v. 20 makes clear. The issue is: how can we, before God who knows and judges all things truly, have the confidence that we are on the right road? Assurance is not a matter of convincing ourselves or of thinking positively; it is knowing the truth before God, or with God as a witness!

In v. 20 the NIV resolves the grammatical problems by leaving the first hoti (“that/for”) untranslated, or by considering that the phrase hoti ean is better understood as ho ti ean, translated as whenever, though ean alone can mean this (BAGD, p. 211). The sentence means: whenever our hearts condemn (or convict) us (perhaps that we are unworthy to belong to the truth and that the opponents might be right after all—since they claim not to sin [1:8, 10]!), we can rest assured that we are God’s by remembering the evidence of the love we have shown for one another (vv. 16–18).

The NIV then begins a new sentence, though in Greek vv. 19–20 are all one unclear sentence. The second half of v. 20 is meant as a comfort, not as a threat, to the spiritual assurance of the readers. One can take comfort from the fact that, whatever our hearts say, accusing or perhaps excusing us (cf. Rom. 2:15), God knows us truly; he knows everything. And God is greater than our hearts; therefore, the Elder implies, listen to what God says about you (you are forgiven, 1:9; you know God, 2:4–6; you know and belong to the truth, 2:20–21; 3:19; you are the children of God, 3:1–2, 10; you are loved, 4:10–11), not to your accusing heart.

Thus, the author gives his readers two grounds for assurance in vv. 19–20: (1) they love one another “with actions” not “with words,” and (2) God’s true and complete knowledge of them.

3:21 This verse follows directly from the thought in vv. 19–20; no paragraph is needed as in the NIV. The circumstance the Elder now has in mind is one in which the assurance question, raised in vv. 19–20 (“how we set our hearts at rest … whenever our hearts condemn us”) is settled. Now our hearts (lit., “our heart”—again it is the community’s collective assurance that is in view more than the spiritual anxieties of private individuals) do not condemn us. And this is the way it should be, the way the Elder wants his community (his Dear friends; lit., “beloved ones,” agapētoi) to think and feel. He wants them to have confidence (parrēsia, “boldness”; cf. 2:28; 4:17; 5:14) before God (pros ton theon; cf. the parallel construction with the same meaning in v. 19, emprosthen autou, “before him,” or “in his presence”). They do “belong to the truth” (v. 19) and need not be spiritually threatened by the intimidating false teachers.

3:22 There is a second consequence to having an uncondemning heart (v. 21): we not only have “confidence before God,” but we get our prayers answered. A literal translation of v. 22a reads: “and whatever we ask we receive from him.” Answered prayer may also be seen as a result of “confidence before God,” because the latter enables the community to pray with faith. (Confident prayer is a concern of the Elder’s again in 5:14–15.) Having full assurance of our right standing with God, we can ask so as to receive. Asking and receiving are common prayer language in the Gospel of John (11:22; 14:13–14, 16; 15:7, 16; 16:23–24, 26; 17:9, 15, 20) and in the NT (cf. Matt. 7:7–11; 18:19–20; 21:22; Eph. 3:20; Jas. 1:5–8; 4:2–3).

The Elder also connects receiving from God what we ask for in prayer with obeying (tēroumen, “we are keeping”) his commands. We receive what we ask for because (a) we pray with uncondemning, confident hearts (vv. 21–22a), and (b) we are keeping his commands and are doing what pleases him (lit., “the pleasing things before him we are doing”; cf. John 8:29: Jesus always does what pleases God, and Eph. 5:10: “find out what pleases the Lord”). A similar thought is expressed in 2:3, where keeping God’s commands is the way to assured knowledge of God. (For other results of obedience, cf. John 8:51; 9:31; 14:21; 15:10.) Here it is the way to effective prayer. It is only as the community realizes its true identity before God as his children (vv. 19–21) and faithfully does what God wants (v. 22b) that its prayers bear fruit. Keeping God’s commands and doing what pleases him are synonymous. Precisely what commands the Elder has in mind is made very clear in v. 23.

3:23 While it may appear to be an overstatement, in the Gospel and letters of John, there are really only two commandments: believe in … Jesus Christ and love one another. In John 6:28–29, when the multitude asks Jesus, “What must we do to do the works God requires?” Jesus answers, “The work of God is this: to believe in the one he has sent.” In the Johannine letters, whenever God’s commands are mentioned, it is soon made clear that love is what the author has in mind (2:3–11; 5:1–3; 2 John 5–6). Love among disciples is the distinctive “new command” which Jesus gave to his followers (John 13:34–35). Similarly, Jesus reduced the demands of the Torah to love for God and others (Matt. 22:37–40). “Faith active in love is a Pauline expression which our author would readily have accepted” (Dodd, Epistles, p. 94). This verse summarizes the two principal concerns of the three Johannine letters.

His command in v. 23 is God’s command, since all of the pronouns in vv. 19–22 refer to God. Note the change from the plural “commands” in v. 22 to the singular in v. 23. For the Elder and the Johannine community as a whole, all Christian duty can be summed up in the twofold command: have faith in Jesus and love for one’s brothers and sisters.

This is the first use of the verb believe (pisteuō) in the letters of John. From now on it occurs frequently (4:1, 16; 5:1, 5, 10, 13), as the subject of the epistle shifts more to issues of faith (and love) in the last two chapters. The tense of believe is aorist, signifying an initial, decisive act of commitment to Jesus Christ, though there can be no doubt that the Elder also understands the necessity of ongoing, continuous faith (4:1; 5:1, 5, 10, 13). The object of faith in the Johannine writings is predominantly Jesus (cf. John 1:12; 2:11, 22–23; 3:15–16, 18, 36; 4:39; 6:29, 35; 7:31, 38; 8:30; 9:35; 10:42; 11:25–27, 48; 12:11, 42, 44, 46; 14:1, 12; 17:20; 20:31; 1 John 5:1, 5, 10, 13), though occasionally it is faith in the one who sent him (John 5:24; 12:44; 14:1; cf. 11:42; 17:8, 21).

In v. 23 this faith is in the name of his Son, Jesus Christ. The name means the person, character, and authority of the one trusted. The full name Jesus Christ and the title his Son are nearly creedal statements, similar to John 20:31 (cf. 2:22; 4:2, 15; 5:1, 5). Jesus as the Son of God is a favorite expression of Johannine Christology John 1:49; 3:18, 35; 5:20, 23, 25; 10:36; 11:4, 27; 14:13; 17:1; 19:7; 20:31; 1 John 1:3, 7; 2:23–24; 3:8, 23; 4:9–10, 14–15; 5:5, 9–13, 20; 2 John 3, 9). It signifies the Son’s divine origin and the continuing intimate union of the Father and Son whom he sent. The secessionist false teachers could not accept that the Christ, the Son of God, was the incarnate human, Jesus (2:22–23; 4:2–3; 2 John 7).

Love for one another within the Johannine community has been a prominent theme in 1 John (2:10; 3:10–11, 14, 16–18), and it will continue to be (4:7–8, 11–12, 19–21; 5:2). It derives from God’s command (the first and last phrases v. 23 form an inclusio; cf. 2 John 4), given through Jesus (John 13:34; 15:10, 17), and, along with believing in Jesus, exhibiting love for one another distinguishes the faithful followers of the Elder from the secessionists.

3:24 The closing verse of chapter three completes the teaching on keeping God’s commands and returns to the main subject of this section of 1 John, assurance. The Elder makes the point that the obedient Christian has the indwelling presence of the Spirit of God as the assurance of knowing God.

Those who obey his commands, i.e., who believe in Jesus and love one another (v. 23), receive what they ask for in prayer (v. 22) and abide in God (v. 24, menei; NIV, “live in him”). The indwelling is mutual (the first time this has been expressed in 1 John; cf. 4:13, 15–16), for God also abides in them. This Johannine tradition (cf. 2:6; 4:15) is based on Jesus’ teaching in the Farewell Discourses of the Fourth Gospel on the coming of the Paraclete, the Holy Spirit. In John 14:16–17, the Father will give to Jesus’ disciples a “Counselor” (paraklētos), “the Spirit of truth” (cf. 1 John 4:6), who will live in them and be with them forever. Jesus and the Father will come and make their home in those who keep Jesus’ teaching (14:23). Jesus urges his followers to “remain (meinate) in me, and I will remain in you” (15:4). As in vv. 22–23, the commands are God’s commands, although it is quite possible that the author intends the reader to infer both God and Jesus. The interpreter faces the same problem in 2:3–4 and 2:26–29. Obedience results in ongoing, personal communion with God (the meaning of menō, “abide”; see the discussion of this important concept in 1 John 2:6).

This fellowship with God is mediated by the Spirit he gave us, and it is how we know that he lives in us. The secessionists were making claims about their relationship to God through the Spirit (4:1–3, 6). They claimed to be God’s inspired prophets. But the Elder maintains that only those who obey his commands (faith in Jesus and love for one another) receive the Spirit and live in communion with God. This the opponents do not do. The faithful Johannine Christians may rest assured that God lives in them and not in their opponents, because they have the Spirit, and the disobedient secessionists do not, despite their claims. The evidence for possessing the Spirit is in the confession of Jesus as the Christ, the Son of God (v. 23; John 20:31), and in the fruit of the Spirit (esp. love, vv. 16–18; cf. Gal. 5:22–23).

Additional Notes

3:19–20 There is a detailed study of these verses in Brown, Epistles, pp. 248–9.

3:23 Believing is very important in Johannine theology. It usually means a total personal commitment to Jesus or complete confidence in the object of one’s believing. The Gospel and letters of John strongly prefer the verb to the noun (107 times to one, 1 John 5:4), since faith is active and personal, not static and creedal. See Brown, Gospel, I–XII, pp. 512–15 and O. Michel, “Faith,” NIDNTT, vol. 1, 602–3. On the concept of “command” in 1 John, see U. C. von Wahlde, The Johannine Commandments: 1 John and the Struggle for the Johannine Tradition (New York: Paulist, 1990).

3:24 This is the first time the Spirit has been mentioned explicitly in 1 John, though “the anointing” in 2:20, 27 is an indirect reference.

And this is how we know: cf. “By this we know that we have come to know him” (1 John 2:3); “By this we know that we are in him” (2:5); “By this we have come to know love” (3:16); “By this we shall know that we are of the truth” (3:19); “By this we know that he lives in us” (3:24); “By this we know the Spirit of God” (4:2); “By this we know the Spirit of truth” (4:6); “By this we know that we abide in him” (4:13); and “By this we know that we love the children of God” (5:2). These nine expressions all begin with en toutō and contain a form of the verb ginōskō in the first person plural, a remarkable witness to the community’s need for assurance in the face of the secessionist threat.

Understanding the Bible Commentary Series by Thomas F. Johnson, Baker Publishing Group, 2016

Dictionary

Direct Matches

Bowels

An approximate literal meaning of Hebrew and Greek terms used to refer to the seat of the emotions (sometimes translated as “intestines” or “stomach”). The literal meaning is apparent in a few passages (Ezek. 7:19; 2 Chron. 21:15 19; Jon. 1:17; Acts 1:18). More often the terms are used to refer to a variety of strong emotions (Jer. 31:20; Lam. 1:20; 2 Cor. 6:12; Phil. 1:8; Philem. 7). Elsewhere the words refer to the womb or are related to progeny (Gen. 25:23; 2 Sam. 16:11; Isa. 49:1).

Cain

The first son of Adam and Eve, initially assigned Adam’s task of working the land. His story is told in Gen. 4: After God favors his younger brother Abel’s offering over his own, he becomes jealous, angry, and downcast (vv. 1 5). God offers him the hope of righteousness and caution against sin, but Cain murders his brother (vv. 7–8). Similar to his parents’ reaction when confronted by God, Cain lies and pleads ignorance when God confronts him about Abel’s death (v. 9), then receives a change in vocational assignment and is banished from God’s presence (v. 14). He becomes a wanderer, and his lineage is prone to arrogance and deceit. The NT use of his name is related to selfishness and wickedness (Heb. 11:4; 1 John 3:12; Jude 11).

Christ

The founder of what became known as the movement of Jesus followers or Christianity. For Christian believers, Jesus Christ embodies the personal and supernatural intervention of God in human history.

Birth and childhood. The Gospels of Matthew and Luke record Jesus’ birth in Bethlehem during the reign of Herod the Great (Matt. 2:1; Luke 2:4, 11). Jesus was probably born between 6 and 4 BC, shortly before Herod’s death (Matt. 2:19). Both Matthew and Luke record the miracle of a virginal conception made possible by the Holy Spirit (Matt. 1:18; Luke 1:35). Luke mentions a census under the Syrian governor Quirinius that was responsible for Jesus’ birth taking place in Bethlehem (2:1 5). Both the census and the governorship at the time of the birth of Jesus have been questioned by scholars. Unfortunately, there is not enough extrabiblical evidence to either confirm or disprove these events, so their veracity must be determined on the basis of one’s view regarding the general reliability of the Gospel tradition.

On the eighth day after his birth, Jesus was circumcised, in keeping with the Jewish law, at which time he officially was named “Jesus” (Luke 2:21). He spent his growing years in Nazareth, in the home of his parents, Joseph and Mary (2:40). Of the NT Gospels, the Gospel of Luke contains the only brief portrayal of Jesus’ growth in strength, wisdom, and favor with God and people (2:40, 52). Luke also contains the only account of Jesus as a young boy (2:41–49).

Baptism, temptation, and start of ministry. After Jesus was baptized by the prophet John the Baptist (Luke 3:21–22), God affirmed his pleasure with him by referring to him as his Son, whom he loved (Matt. 3:17; Mark 1:11; Luke 3:22). Jesus’ baptism did not launch him into fame and instant ministry success; instead, Jesus was led by the Spirit into the wilderness, where he was tempted for forty days (Matt. 4:1–11; Mark 1:12–13; Luke 4:1–13). Mark stresses that the temptations immediately followed the baptism. Matthew and Luke identify three specific temptations by the devil, though their order for the last two is reversed. Both Matthew and Luke agree that Jesus was tempted to turn stones into bread, expect divine intervention after jumping off the temple portico, and receive all the world’s kingdoms for worshiping the devil. Jesus resisted all temptation, quoting Scripture in response.

Matthew and Mark record that Jesus began his ministry in Capernaum in Galilee, after the arrest of John the Baptist (Matt. 4:12–13; Mark 1:14). Luke says that Jesus started his ministry at about thirty years of age (3:23). This may be meant to indicate full maturity or perhaps correlate this age with the onset of the service of the Levites in the temple (cf. Num. 4:3). John narrates the beginning of Jesus’ ministry by focusing on the calling of the disciples and the sign performed at a wedding at Cana (1:35–2:11).

Galilean ministry. The early stages of Jesus’ ministry centered in and around Galilee. Jesus presented the good news and proclaimed that the kingdom of God was near. Matthew focuses on the fulfillment of prophecy (Matt. 4:13–17). Luke records Jesus’ first teaching in his hometown, Nazareth, as paradigmatic (Luke 4:16–30); the text that Jesus quoted, Isa. 61:1–2, set the stage for his calling to serve and revealed a trajectory of rejection and suffering.

All the Gospels record Jesus’ gathering of disciples early in his Galilean ministry (Matt. 4:18–22; Mark 1:16–20; Luke 5:1–11; John 1:35–51). The formal call and commissioning of the Twelve who would become Jesus’ closest followers is recorded in different parts of the Gospels (Matt. 10:1–4; Mark 3:13–19; Luke 6:12–16). A key event in the early ministry is the Sermon on the Mount/Plain (Matt. 5:1–7:29; Luke 6:20–49). John focuses on Jesus’ signs and miracles, in particular in the early parts of his ministry, whereas the Synoptics focus on healings and exorcisms.

During Jesus’ Galilean ministry, onlookers struggled with his identity. However, evil spirits knew him to be of supreme authority (Mark 3:11). Jesus was criticized by outsiders and by his own family (3:21). The scribes from Jerusalem identified him as a partner of Beelzebul (3:22). Amid these situations of social conflict, Jesus told parables that couched his ministry in the context of a growing kingdom of God. This kingdom would miraculously spring from humble beginnings (4:1–32).

The Synoptics present Jesus’ early Galilean ministry as successful. No challenge or ministry need superseded Jesus’ authority or ability: he calmed a storm (Mark 4:35–39), exorcized many demons (5:1–13), raised the dead (5:35–42), fed five thousand (6:30–44), and walked on water (6:48–49).

In the later part of his ministry in Galilee, Jesus often withdrew and traveled to the north and the east. The Gospel narratives are not written with a focus on chronology. However, only brief returns to Galilee appear to have taken place prior to Jesus’ journey to Jerusalem. As people followed Jesus, faith was praised and fear resolved. Jerusalem’s religious leaders traveled to Galilee, where they leveled accusations and charged Jesus’ disciples with lacking ritual purity (Mark 7:1–5). Jesus shamed the Pharisees by pointing out their dishonorable treatment of parents (7:11–13). The Pharisees challenged his legitimacy by demanding a sign (8:11). Jesus refused them signs but agreed with Peter, who confessed, “You are the Messiah” (8:29). Jesus did provide the disciples a sign: his transfiguration (9:2–8).

Jesus withdrew from Galilee to Tyre and Sidon, where a Syrophoenician woman requested healing for her daughter. Jesus replied, “I was sent only to the lost sheep of Israel” (Matt. 15:24). Galileans had long resented the Syrian provincial leadership partiality that allotted governmental funds in ways that made the Jews receive mere “crumbs.” Consequently, when the woman replied, “Even the dogs eat the crumbs that fall from their master’s table,” Jesus applauded her faith (Matt. 15:27–28). Healing a deaf-mute man in the Decapolis provided another example of Jesus’ ministry in Gentile territory (Mark 7:31–37). Peter’s confession of Jesus as the Christ took place during Jesus’ travel to Caesarea Philippi, a well-known Gentile territory. The city was the ancient center of worship of the Hellenistic god Pan.

Judean ministry. Luke records a geographic turning point in Jesus’ ministry as he resolutely set out for Jerusalem, a direction that eventually led to his death (Luke 9:51). Luke divides the journey to Jerusalem into three phases (9:51–13:21; 13:22–17:10; 17:11–19:27). The opening verses of phase one emphasize a prophetic element of the journey. Jesus viewed his ministry in Jerusalem as his mission, and the demands on discipleship intensified as Jesus approached Jerusalem (Matt. 20:17–19, 26–28; Mark 10:38–39, 43–45; Luke 14:25–35). Luke presents the second phase of the journey toward Jerusalem with a focus on conversations regarding salvation and judgment (Luke 13:22–30). In the third and final phase of the journey, the advent of the kingdom and the final judgment are the main themes (17:20–37; 19:11–27).

Social conflicts with religious leaders increased throughout Jesus’ ministry. These conflicts led to lively challenge-riposte interactions concerning the Pharisaic schools of Shammai and Hillel (Matt. 19:1–12; Mark 10:1–12). Likewise, socioeconomic feathers were ruffled as Jesus welcomed young children, who had little value in society (Matt. 19:13–15; Mark 10:13–16; Luke 18:15–17).

Passion week, death, and resurrection. Each of the Gospels records Jesus’ entry into Jerusalem with the crowds extending him a royal welcome (Matt. 21:4–9; Mark 11:7–10; Luke 19:35–38; John 12:12–15). Luke describes Jesus’ ministry in Jerusalem as a time during which Jesus taught in the temple as Israel’s Messiah (19:45–21:38).

In Jerusalem, Jesus cleansed the temple of profiteering (Mark 11:15–17). Mark describes the religious leaders as fearing Jesus because the whole crowd was amazed at his teaching, and so they “began looking for a way to kill him” (11:18). Dismayed, each segment of Jerusalem’s temple leadership inquired about Jesus’ authority (11:27–33). Jesus replied with cunning questions (12:16, 35–36), stories (12:1–12), denunciation (12:38–44), and a prediction of Jerusalem’s own destruction (13:1–31). One of Jesus’ own disciples, Judas Iscariot, provided the temple leaders the opportunity for Jesus’ arrest (14:10–11).

At the Last Supper, Jesus instituted a new Passover, defining a new covenant grounded in his sufferings (Matt. 26:17–18, 26–29; Mark 14:16–25; Luke 22:14–20). He again warned the disciples of his betrayal and arrest (Matt. 26:21–25, 31; Mark 14:27–31; Luke 22:21–23; John 13:21–30), and later he prayed for the disciples (John 17:1–26) and prayed in agony and submissiveness in the garden of Gethsemane (Matt. 26:36–42; Mark 14:32–42; Luke 22:39–42). His arrest, trial, crucifixion, death, and resurrection followed (Matt. 26:46–28:15; Mark 14:43–16:8; Luke 22:47–24:9; John 18:1–20:18). Jesus finally commissioned his disciples to continue his mission by making disciples of all the nations (Matt. 28:18–20; Acts 1:8) and ascended to heaven with the promise that he will one day return (Luke 24:50–53; Acts 1:9–11).

Compassion

Love for those who suffer. The OT often refers to God’s compassion, especially toward those who, because of their sinfulness, deserve the opposite treatment. In Exod. 33:19 Yahweh takes pity on the Israelites after they have rebelled, making an idol for themselves and praising it for their deliverance. He renews his covenant with them, but he reminds them of his sovereignty in doing so: “I will have mercy on whom I will have mercy, and I will have compassion on whom I will have compassion” (cf. Rom. 9:15).

The NT points to God’s compassion at significant junctures in the Gospels and the Epistles. Jesus himself has compassion for the crowds who “were harassed and helpless, like sheep without a shepherd” (Matt. 9:36). He takes pity on the crowds, healing their sick and feeding them miraculously (14:14 21; cf. 15:32). The same connection between compassion and healing occurs in Matt. 20:34; Mark 1:41, this time on an individual level. The apostle Paul underscores this attribute of God, raising it to a title of sorts. The Father of our Lord Jesus Christ is “the Father of compassion and the God of all comfort” (2 Cor. 1:3). James says that the Lord is “full of compassion and mercy” (5:11), and John depicts God as one who will wipe away every tear caused by persecution and trial (Rev. 7:17; 21:4). Because God is always dealing with broken sinners, his compassion for them coincides with his love (see Ps. 145:8); and this rescuing of the guilty sets an example for his people. They must go and do likewise, loving the unlovely, unwise, and even unrighteous.

Heart

Physiologically, the heart is an organ in the body, and in the Bible it is also used in a number of metaphors.

Metaphorically, the heart refers to the mind, the will, the seat of emotions, or even the whole person. It also refers to the center of something or its inner part. These metaphors come from the heart’s importance and location.

Mind. The heart refers to the mind, but not the brain, and in these cases does not involve human physiology. It is a metaphor, and while the neurophysiology of the heart may be interesting in its own right, it has no bearing on this use of language. Deuteronomy 6:5 issues the command to love God with all one’s heart, soul, and strength. When the command is repeated in the Gospels, it occurs in three variations (Matt. 22:37; Mark 12:30; Luke 10:27). Common to all three is the addition of the word “mind.” The Gospel writers want to be sure that the audience hears Jesus adding “mind,” but this addition is based on the fact that the meaning of the Hebrew word for “heart” includes the mind.

The mental activities of the metaphorical heart are abundant. The heart is where a person thinks (Gen. 6:5; Deut. 7:17; 1 Chron. 29:18; Rev. 18:7), where a person comprehends and has understanding (1 Kings 3:9; Job 17:4; Ps. 49:3; Prov. 14:13; Matt. 13:15). The heart makes plans and has intentions (Gen. 6:5; 8:21; Prov. 20:5; 1 Chron. 29:18; Jer. 23:20). One believes with the heart (Luke 24:25; Acts 8:37; Rom. 10:9). The heart is the site of wisdom, discernment, and skill (Exod. 35:34; 36:2; 1 Kings 3:9; 10:24). The heart is the place of memory (Deut. 4:9; Ps. 119:11). The heart plays the role of conscience (2 Sam. 24:10; 1 John 3:20 21).

It is often worth the effort to substitute “mind” for “heart” when reading the Bible in order to grasp the mental dimension. For example, after telling the Israelites to love God with all their heart, Moses says, “These commandments that I give you today are to be upon your hearts” (Deut. 6:6). Reading it instead as “be on your mind” changes our perspective, and in this case the idiom “on your mind” is clearer and more accurate. The following verses instruct parents to talk to their children throughout the day about God’s words. In order for parents to do this, God’s requirements and deeds need to be constantly on their minds, out of their love for him. Similarly, love for God and loyalty are expressed by meditation on and determination to obey his law (Ps. 119:11, 112). The law is not merely a list of rules; it is also a repository of a worldview in which the Lord is the only God. To live consistently with this truth requires careful, reflective thought.

Emotions and attitude. The heart, as the seat of emotion, is associated with a number of feelings and sentiments, such as gladness (Exod. 4:14; Acts 2:26), hatred (Lev. 19:17), pride (Deut. 8:14), resentment (Deut. 15:10), dread (Deut. 28:67), sympathy (Judg. 5:9), love (Judg. 16:15), sadness (1 Sam. 1:8; John 16:6), and jealousy and ambition (James 3:14). The heart is also the frame of reference for attitudes such as willingness, courage, and desire.

Love of God

The Bible uses the metaphor of marriage to describe God’s covenant relationship with his people (Isa. 54:5 8). This metaphor captures the intimate character of the relationship that God desires to have with his people. Marriage is the most intimate human relationship in two ways. First, marriage is a relationship in which knowledge is the most intimate. A spouse can see many of the flaws that are hidden from others. Thus, each spouse must accept and love the other for who that person is, in spite of his or her imperfections. Second, the depth and passion of the expressions of love are most intimate in marriage. Consequently, there is no greater pain than that caused by unfaithfulness to this covenant.

Sadly, as the story of the OT unfolds, God’s “wife” betrays him. How so? His people worship idols in their hearts (Ezek. 14:1–5). Because God is jealous for the exclusive love of his people, idolatry is spiritual unfaithfulness. God wants both the allegiance and the affection of their hearts to be reserved exclusively for him. The people continue the formalities of worship, but their hearts have turned away from God. The book of Hosea illustrates the sense of betrayal that God feels when his people are spiritually unfaithful. God tells Hosea to marry a woman who will be unfaithful to him. Subsequently, she leaves Hosea for one lover after another. This story is intended to give God’s people a vivid picture of how painful their spiritual betrayal of him is. His heart is crushed by the rebellious and idolatrous condition of his people. Hosea’s wife ends up on the market as a prostitute, and God tells him to buy her back and love her again.

The story of God’s love for his people is expanded by what the Father did centuries later when he sent Jesus to pay the ransom for the sins of his people so that they might be healed of their rebellion and receive eternal life (John 3:16; 17:24). The death and resurrection of Christ were necessary because sin had to be atoned for. This love is a free gift that comes to the one who trusts in Christ for forgiveness of sin and a new heart. The new heart inclines one to please God. The gift of the Spirit enables one to bear the “fruit” of love (Gal. 5:22–23). As Abraham’s engrafted children (Gal. 3:7), believers are called by God to live as pilgrims on their way to a heavenly promised land (Heb. 11:9–10; 1 Pet. 2:11).

Christ modeled genuine love by serving us (Mark 10:42–45). His love should motivate us and enable us to practice sacrificial service toward others (Matt. 22:39; 1 John 3:16). It should also cause us to practice forbearance, long-suffering, and forgiveness toward those who wrong us (Matt. 18:21–35). It should cause us to repay evil with good (Rom. 12:14). Our love for truth should motivate us to act in the best interests of others (1 Cor. 13:4–8) in the hope that they may become reconciled to God (2 Tim. 2:24–26).

Spirit

In the world of the Bible, a person was viewed as a unity of being with the pervading breath and thus imprint of the loving and holy God. The divine-human relationship consequently is portrayed in the Bible as predominantly spiritual in nature. God is spirit, and humankind may communicate with him in the spiritual realm. The ancients believed in an invisible world of spirits that held most, if not all, reasons for natural events and human actions in the visible world.

The OT writers used the common Hebrew word ruakh (“wind” or “breath”) to describe force and even life from the God of the universe. In its most revealing first instance, God’s ruakh hovered above the waters of the uncreated world (Gen. 1:2). In the next chapter of Genesis a companion word, neshamah (“breath”), is used as God breathed into Adam’s nostrils “the breath of life” (2:7). God thus breathed his own image into the first human being. Humankind’s moral obligations in the remainder of the Bible rest on this breathing act of God.

The OT authors often employ ruakh simply to denote air in motion or breath from a person’s mouth. However, special instances of the use of ruakh include references to the very life of a person (Gen. 7:22; Ps. 104:29), an attitude or emotion (Gen. 41:8; Num. 14:24; Ps. 77:3), the negative traits of pride or temper (Ps. 76:12), a generally good disposition (Prov. 11:13; 18:14), the seat of conversion (Ezek. 18:31; 36:26), and determination given by God (2 Chron. 36:22; Hag. 1:14).

The NT authors used the Greek term pneuma to convey the concept of spirit. In the world of the NT, the human spirit was understood as the divine part of human reality as distinct from the material realm. The spirit appears conscious and capable of rejoicing (Luke 1:47). Jesus was described by Luke as growing and becoming “strong in spirit” (1:80). In “spirit” Jesus “knew” what certain teachers of the law were thinking in their hearts (Mark 2:8). Likewise, Jesus “was deeply moved in spirit and troubled” at the sickness of a loved one (John 11:33). At the end of his life, Jesus gave up his spirit (John 19:30).

According to Jesus, the spirit is the place of God’s new covenant work of conversion and worship (John 3:5; 4:24). He declared the human spirit’s dependence on God and ascribed great virtue to those people who were “poor in spirit” (Matt. 5:3).

Human beings who were possessed by an evil spirit were devalued in Mediterranean society. In various places in the Synoptic Gospels and the book of Acts, either Jesus or the disciples were involved in exorcisms of such spirits (Matt. 8:28 33; Mark 1:21–28; 7:24–30; 9:14–29; 5:1–20; 9:17–29; Luke 8:26–33; 9:37–42; Acts 5:16).

The apostle Paul pointed to the spirit as the seat of conversion (Rom. 7:6; 1 Cor. 5:5). He described believers as facing a struggle between flesh and spirit in regard to living a sanctified life (Rom. 8:2–17; Gal. 5:16–17). A contradiction seems apparent in Pauline thinking as he appears to embrace Greek dualistic understanding of body (flesh) and spirit while likewise commanding that “spirit, soul and body be kept blameless” (1 Thess. 5:23). However, the Christian struggle between flesh and Spirit (the Holy Spirit) centers around the believer’s body being dead because of sin but the spirit being alive because of the crucified and resurrected Christ (Rom. 8:10). Believers therefore are encouraged to lead a holistic life, lived in the Spirit.

Word

“Word” is used in the Bible to refer to the speech of God in oral, written, or incarnate form. In each of these uses, God desires to make himself known to his people. The communication of God is always personal and relational, whether he speaks to call things into existence (Gen. 1) or to address an individual directly (Gen. 2:16 17; Exod. 3:14). The prophets and the apostles received the word of God (Deut. 18:14–22; John 16:13), some of which was proclaimed but not recorded. The greatest revelation in this regard is the person of Jesus Christ, who is called the “Word” of God (John 1:1, 14).

The psalmist declared God’s word to be an eternal object of hope and trust that gives light and direction (Ps. 119), and Jesus declared the word to be truth (John 17:17). The word is particularized and intimately connected with God himself by means of the key phrases “your word,” “the word of God,” “the word of the Lord,” “word about Christ,” and “the word of Christ” (Rom. 10:17; Col. 3:16). Our understanding of the word is informed by a variety of terms and contexts in the canon of Scripture, a collection of which is found in Ps. 119.

The theme of the word in Ps. 119 is continued and clarified in the NT, accentuating the intimate connection between the word of God and God himself. The “Word” of God is the eternal Lord Jesus Christ (John 1:1; 1 John 1:1–4), who took on flesh and blood so that we might see the glory of the eternal God. The sovereign glory of Christ as the Word of God is depicted in the vision of John in Rev. 19:13. As the Word of God, Jesus Christ ultimately gives us our lives (John 1:4; 6:33; 10:10), sustains our lives (John 5:24; 6:51, 54; 8:51), and ultimately renders a just judgment regarding our lives (John 5:30; 8:16, 26; 9:39; cf. Matt. 25:31–33; Heb. 4:12).

Works

The Bible has much to say about works, and an understanding of the topic is important because works play a role in most religions. In the most generic sense, “works” refers to the products or activities of human moral agents in the context of religious discussion. God’s works are frequently mentioned in Scripture, and they are always good. His works include creation (Gen. 2:2 3; Isa. 40:28; 42:5), sustenance of the earth (Ps. 104; Heb. 1:3), and redemption (Exod. 6:6; Ps. 111:9; Rom. 8:23). Human works, therefore, should be in alignment with God’s works, though obviously of a different sort. Works in the Bible usually reflect a moral polarity: good or evil, righteous or unrighteous, just or unjust. The context of the passage often determines the moral character of the works (e.g., Isa. 3:10–11; 2 Cor. 11:15).

Important questions follow from the existence of works and their moral quality. Do good works merit God’s favor or please him? Can good works save at the time of God’s judgment? When people asked Jesus, “What must we do to do the works God requires?” he answered, “The work of God is this: to believe in the one he has sent” (John 6:28–29). Without faith it is impossible to please God (Heb. 11:6). The people from the OT commended in Heb. 11 did their works in the precondition of faith. Explicitly in the NT and often implicitly in the OT, faith is the condition for truly good works. God elects out of his mercy, not out of human works (Rom. 9:12, 16; Titus 3:5; cf. Rom. 11:2). Works not done in faith, even if considered “good” by human standards, are not commendable to God, since all humankind is under sin (Rom. 3:9) and no person is righteous or does good (Rom. 3:10–18; cf. Isa. 64:6). Works cannot save; salvation is a gift to be received by faith (Eph. 2:8–9; 2 Tim. 1:9; cf. Rom. 4:2–6). Even works of the Mosaic law are not salvific (Rom. 3:20, 27–28; Gal. 2:16; 3:2; 5:4). Good works follow from faith (2 Cor. 9:8; Eph. 2:10; 1 Thess. 1:3; James 2:18, 22; cf. Acts 26:20). The works of those who have faith will be judged, but this judgment appears to be related to rewards, not salvation (Matt. 16:27; Rom. 2:6; 2 Cor. 5:10; cf. Rom. 14:10; 1 Cor. 3:13–15).

Direct Matches

Cain

The first son of Adam and Eve, initially assigned Adam’s task of working the land. His story is told in Gen. 4: After God favors his younger brother Abel’s offering over his own, he becomes jealous, angry, and downcast (vv. 1–5). God offers him the hope of righteousness and caution against sin, but Cain murders his brother (vv. 7–8). Similar to his parents’ reaction when confronted by God, Cain lies and pleads ignorance when God confronts him about Abel’s death (v. 9), then receives a change in vocational assignment and is banished from God’s presence (v. 14). He becomes a wanderer, and his lineage is prone to arrogance and deceit. The NT use of his name is related to selfishness and wickedness (Heb. 11:4; 1 John 3:12; Jude 11).

Eternal Life

Eternal life usually is mentioned in reference to human life, where it means unending life in the body, free from death. The expression, though most common in the NT, is drawn from the OT. The book of Daniel says that many who “sleep in the dust of the earth will awake: some to everlasting life, others to shame and everlasting contempt” (12:2). This yearning for eternal life is also expressed in Genesis, where those who eat of the “tree of life” will “live forever” (3:22). In Deuteronomy, God likewise declares, “I live forever” (32:40). Among the DSS, 4Q418 (frag. 69) and 1QS (4:7), both of which predate the NT, also refer to everlasting life.

The NT expression “eternal life” may seem to have a different meaning than the OT expression “everlasting life.” Any such appearance arises only in translation to English, for the underlying Greek words in the NT have the same meaning as the underlying Hebrew words in the OT. The words are already treated synonymously by the LXX, an ancient translation of the Hebrew Bible into Greek (predating the NT).

The English word “eternal” may refer to eternity past and future, but in biblical usage that word does not generally refer to eternity past. This is evident where the NT mentions “eternal fire” (Matt. 18:8) and “eternal punishment” (Matt. 25:46). It is also indicated where eternal life is seen as a future reward for the righteous (Dan. 12:2; Luke 18:30; Rom. 2:7; Gal. 6:8; Titus 1:2; 1 John 2:25).

That life in the body is included in the NT concept of eternal life is evident from several considerations. Jesus says of everyone who believes in him, “I will raise them up at the last day” (John 6:40). The bodily nature of everlasting life is indicated by Jesus’ own resurrection, for his tomb was left empty. Jesus says after his own resurrection that a spirit “does not have flesh and bones, as you see I have” (Luke 24:39). The apostle Paul even writes that without the resurrection the Christian faith is invalidated (1 Cor. 15:12–19). When Paul says that “flesh and blood cannot inherit the kingdom of God,” he does not mean that resurrection is of the human spirit, but rather that perishable flesh and blood must first be made immortal (1 Cor. 15:50–54; 2 Cor. 5:4).

The prospect of eternal life is often contrasted with death and punishment, just as the Bible more generally contrasts the prospect of life with death and lawless behavior. In Gen. 3, the sin of Adam and Eve shows that people turn from God out of self-interest, so everlasting life is not given to them. Much later, the people of Israel are warned that they will suffer death if they break faith with the true God to follow other gods (Lev. 26; Deut. 28; 30:15–20). Later still, the book of Daniel warns plainly that resurrection is to everlasting life or to everlasting contempt (12:1–3). The NT likewise, drawing at times from the Hebrew prophets (e.g., Isa. 66:22–24), contrasts the prospect of eternal life with the prospect of punishment for doing evil (Matt. 25:31–46; John 5:28–29; Rom. 6:23; Gal. 6:8; Rev. 20:10–15; 22:1–6).

Just as eternal life is contrasted with death, eternal life is sometimes referred to more fundamentally and simply as “life” (e.g., Matt. 19:17; Acts 11:18; 1 John 3:14). All life comes from God, through his divine word (Gen. 1; Deut. 30:20; John 1:1–4). The NT says that God gave his Son the power to give eternal life, since the Son does only what God the Father commands (John 5:19–30; 6:57–58).

The NT promises eternal life to all who believe (trust) in God’s Son (John 3:16; 3:36; 6:40; 11:25–26; 20:31; 1 John 5:13). To believe in God’s Son is to believe that God sent Jesus (John 17:8), to listen to Jesus’ message from God and so believe in God (5:24; 12:44), and to believe that Jesus is the Christ, the Messiah (20:31).

The belief in God and Jesus that secures eternal life is not mere mental assent, but rather is expressed in a life that turns from evil. Those who will receive eternal life are characterized by love rather than by hatred and murder (John 5:29; 1 John 3:14–15). Only the righteous will enter into eternal life, and they are marked by their care for Jesus’ brothers and sisters: feeding the hungry and clothing the poor (Matt. 25:31–46). They do not live for themselves, nor do they give free rein to all human desires, but instead they are led by, and walk in accordance with, the Spirit of God (John 12:25; Gal. 5:16–21; 6:8).

God

For Christians, God is the creator of the cosmos and the redeemer of humanity. He has revealed himself in historical acts—namely, in creation, in the history of Israel, and especially in the person and work of Jesus Christ. There is only one God (Deut. 6:4); “there is no other” (Isa. 45:5). Because “God is spirit” (John 4:24), he must reveal himself through various images and metaphors.

Imagery of God

God’s character and attributes are revealed primarily through the use of imagery, the best and most understandable way to describe the mysterious nature of God. Scripture employs many images to describe God’s being and character. Some examples follow here.

God is compared to the father who shows compassion and love to his children (Ps. 103:13; Rom. 8:15). The father image is also used by the prophets to reveal God’s creatorship (Isa. 64:8). Jesus predominantly uses the language of “Father” in reference to God (Mark 8:38; 13:32; 14:36), revealing his close relationship with the Father. God is also identified as the king of Israel even before the Israelites have a human king (1 Sam. 10:19).

The Psalter exalts Yahweh as the king, acknowledging God’s sovereignty and preeminence (Pss. 5:2; 44:4; 47:6–7; 68:24; 74:12; 84:3; 95:3; 145:1). God is metaphorically identified as the shepherd who takes care of his sheep, his people, to depict his nature of provision and protection (Ps. 23:1–4). The image of the potter is also employed to describe the nature of God, who creates his creatures according to his will (Jer. 18:6; Rom. 9:20–23). In Hos. 2:4–3:5 God is identified as the long-suffering husband of the adulterous wife Israel. In the setting of war, God is depicted as the divine warrior who fights against his enemy (Exod. 15:3).

God is also referred to as advocate (Isa. 1:18), judge (Gen. 18:25), and lawgiver (Deut. 5:1–22). The image of the farmer is also frequently adopted to describe God’s nature of compassionate care, creation, providence, justice, redemption, sanctification, and more (e.g., Isa. 5:1–7; John 15:1–12). God is often referred to as the teacher (Exod. 4:15) who teaches what to do, as does the Holy Spirit in the NT (John 14:26). The Holy Spirit is identified as the counselor, the helper, the witness, and the guide (John 14:16, 26; 15:26). God is often metaphorically compared to various things in nature, such as rock (Ps. 18:2, 31, 46), light (Ps. 27:1), fire (Deut. 4:24; 9:3), lion (Hos. 11:10), and eagle (Deut. 32:11–12). In particular, the Davidic psalms employ many images in nature—rock, fortress, shield, horn, and stronghold (e.g., Ps. 18:2)—to describe God’s perfect protection.

Last, anthropomorphism often is employed to describe God’s activities. Numerous parts of the human body are used to speak of God: face (Num. 6:25–26), eyes (2 Chron. 16:9), mouth (Deut. 8:3), ears (Neh. 1:6), nostrils (Exod. 15:8), hands (Ezra 7:9), arms (Deut. 33:27), fingers (Ps. 8:3), voice (Exod. 15:26), shoulders (Deut. 33:12), feet (Ps. 18:9), and back (Exod. 33:21–22).

Names and Attributes of God

The OT refers to God by many names. One of the general terms used for God, ’el (which probably means “ultimate supremacy”), often appears in a compound form with a qualifying word, as in ’el ’elyon (“God Most High”), ’el shadday (“God Almighty”), and ’el ro’i (“the God who sees me” or “God of my seeing”). These descriptive names reveal important attributes of God and usually were derived from the personal experiences of the people of God in real-life settings; thus, they do not describe an abstract concept of God.

The most prominent personal name of God is yahweh (YHWH), which is translated as “the Lord” in most English Bibles. At the burning bush in the wilderness of Horeb, God first revealed to Moses his personal name in sentence form: “I am who I am” (Exod. 3:13–15). Though debated, the divine name “YHWH” seems to originate from an abbreviated form of this sentence. Yahweh, who was with Moses and his people at the time of exodus, is the God who was with Abraham, Isaac, and Jacob. According to Jesus’ testimony, “the God of Abraham, the God of Isaac, and the God of Jacob” is identified as the God “of the living” (Matt. 22:32). Hence, the name “Yahweh” is closely tied to God’s self-revelation as the God of presence and life. (See also Names of God.)

Many of God’s attributes are summarized in Exod. 34:6–7: “The Lord, the Lord, the compassionate and gracious God, slow to anger, abounding in love and faithfulness, maintaining love to thousands, and forgiving wickedness, rebellion and sin. Yet he does not leave the guilty unpunished; he punishes the children and their children for the sin of the parents to the third and fourth generation.” Below are further explanations of some of the representative attributes of God.

Holiness. The moral excellence of God is the attribute that underlies all other attributes. Thus, all God’s attributes can be modified by the adjective holy: holy love, holy justice, holy mercy, holy righteousness, holy compassion, holy wisdom, and so forth. God is the only supremely holy one (1 Sam. 2:2; Rev. 15:4). God’s name is also holy; those who profane God’s name are condemned as guilty (Exod. 20:7; Lev. 22:32). God is depicted as the one who has concern for his holy name, which the Israelites profaned among the nations; God actively seeks to restore the holiness of his defiled name (Ezek. 36:21–23). God’s holiness is revealed by his righteous action (Isa. 5:16). Not only is God holy, but also he expects his people to be holy (Lev. 11:45; 19:2). All the sacrificial codes of Leviticus represent the moral requirements of holiness for the worshipers. Because of God’s character of holiness, he cannot tolerate sin in the lives of people, and he brings judgment to those who do not repent (Hab. 1:13).

Love and justice. Because “God is love,” no one reaches the true knowledge of God without having love (1 John 4:8). Images of the father and the faithful husband are frequently employed to portray God’s love (Deut. 1:31; Jer. 31:32; Hos. 2:14–20; 11:1–4). God’s love was supremely demonstrated by the giving of his only Son Jesus Christ for his people (John 3:16; Rom. 5:7–8; 1 John 4:9–10). God expects his people to follow the model of Christ’s sacrificial love (1 John 3:16).

God’s justice is the foundation of his moral law and his ways (Deut. 32:4; Job 34:12; Ps. 9:16; Rev. 15:3). It is also seen in his will (Ps. 99:4). God loves justice and acts with justice (Ps. 33:5). God’s justice is demonstrated in judging people according to their deeds—punishing wickedness and rewarding righteousness (Ezek. 18:20; Ps. 58:11; Rev. 20:12–13). God establishes justice by upholding the cause of the oppressed (Ps. 103:6) and by vindicating those afflicted (1 Sam. 25:39). God is completely impartial in implementing justice (Job 34:18–19). As with holiness, God requires his people to reflect his justice (Prov. 21:3).

God keeps a perfect balance between the attributes of love and justice. God’s love never infringes upon his justice, and vice versa. The cross of Jesus Christ perfectly shows these two attributes in one act. Because of his love, God gave his only Son for his people; because of his justice, God punished his Son for the sake of their sins. The good news is that God’s justice was satisfied by the work of Jesus Christ (Rom. 3:25–26).

Righteousness and mercy. God’s righteousness shows his unique moral perfection. God’s nature, actions, and laws display his character of righteousness (Pss. 19:8–9; 119:137; Dan. 9:14). “Righteousness and justice” are the foundation of God’s throne (Ps. 89:14). God’s righteousness was especially demonstrated in the work of Jesus Christ (Rom. 3:21–22). God’s righteousness will ultimately be revealed in his final judgment (Rev. 19:2; 20–22; cf. Ps. 7:11).

The English word “mercy” renders various words in the original languages: in Hebrew, khesed, khanan, rakham; in Greek, charis, eleos, oiktirmos, splanchnon. English Bibles translate these variously as “mercy,” “compassion,” “grace,” “kindness,” or “love.” The word “mercy” is chosen here as a representative concept (cf. Ps. 86:15). God’s mercy is most clearly seen in his act of forgiving sinners. In the Psalter, “Have mercy on me” is the most common form of expression when the psalmist entreats God’s forgiveness (Pss. 41:4, 10; 51:1). God’s mercy is shown abundantly to his chosen people (Eph. 2:4–8). Because of his mercy, their sins are forgiven (Mic. 7:18), their punishments are withheld (Ezra 9:13), and even sinners’ prayers are heard (Ps. 51:1; Luke 18:13–14). God is “the Father of mercies” (2 Cor. 1:3 NRSV).

God keeps a perfect balance between righteousness and mercy. His righteousness and mercy never infringe upon each other, nor does one operate at the expense of the other. God’s abundant mercy is shown to sinners through Jesus Christ, but if they do not repent of their sins, his righteous judgment will be brought upon them.

Faithfulness. God’s faithfulness is revealed in keeping the covenant that he made with his people. God “is the faithful God, keeping his covenant of love to a thousand generations of those who love him and keep his commandments” (Deut. 7:9). God is faithful to his character, his name, and his word (Neh. 9:8; Ps. 106:8; 2 Tim. 2:13; Heb. 6:13–18). God’s faithfulness is clearly seen in fulfilling his promise (Josh. 23:14). God showed his faithfulness by fulfilling all the promises that he made to Abraham (Gen. 12:2–3; Rom. 9:9; Gal. 4:28; Heb. 6:13–15), by having Solomon build the temple that he promised to David (2 Sam. 7:12–13; 1 Kings 8:17–21), and by sending his people into exile in Babylon and returning them to their homeland (Jer. 25:8–11; Dan. 9:2–3). God’s faithfulness was ultimately demonstrated by sending Jesus Christ, as was promised in the OT (Luke 24:44; Acts 13:32–33; 1 Cor. 15:3–8).

Goodness. Jesus said, “No one is good—except God alone” (Mark 10:18). God demonstrates his goodness in his actions (Ps. 119:68), in his work of creation (1 Tim. 4:4), in his love (Ps. 86:5), and in his promises (Josh. 23:14–15).

Patience. God is “slow to anger” (Exod. 34:6; Num. 14:18), which is a favorite expression for his patience (Neh. 9:17; Pss. 86:15; 103:8; Joel 2:13). God is patient with sinful people for a long time (Acts 13:18). Because of his patient character, he delays punishment (Isa. 42:14). For instance, God was patient with his disobedient prophet Jonah and also with the sinful people of Nineveh (Jon. 3:1–10). The purpose of God’s patience is to lead people toward repentance (Rom. 2:4).

God of the Trinity

The Christian God of the Bible is the triune God. God is one but exists in three persons: the Father, the Son, and the Holy Spirit (Matt. 28:19). The Son is one with the Father (John 10:30); the Holy Spirit is one with God (2 Sam. 23:2–3). All three share the same divine nature; they are all-knowing, holy, glorious, and called “Lord” and “God” (Matt. 11:25; John 1:1; 20:28; Acts 3:22; 5:3–4; 10:36; 1 Cor. 8:6; 2 Cor. 3:17–18; 2 Pet. 1:1). All three share in the same work of creation (Gen. 1:1–3), salvation (1 Pet. 1:2), indwelling (John 14:23), and directing the church’s mission (Matt. 28:18–20; Acts 16:6–10; 14:27; 13:2–4).

Heart

Physiologically, the heart is an organ in the body, and in the Bible it is also used in a number of metaphors. The NT uses the Greek term kardia similarly to the OT Hebrew terms leb and lebab and in some cases depends on OT usage.

Mind and Emotions

Mind. The heart refers to the mind, but not the brain, and in these cases does not involve human physiology. It is a metaphor, and while the neurophysiology of the heart may be interesting in its own right, it has no bearing on this use of language. We also should not confuse some modern English idioms or distinctions as being related to the biblical viewpoint. The Bible does not make a distinction between “head knowledge” and “heart knowledge,” nor does it employ language making the “heart” good or superior and the “head/mind” bad, inferior, or merely intellectual. It does not prize the emotional over the thoughtful; it has a more integrated viewpoint.

Deuteronomy 6:5 issues the command to love God with all one’s heart, soul, and strength. When the command is repeated in the Gospels, it occurs in three variations (Matt. 22:37; Mark 12:30; Luke 10:27). Common to all three is the addition of the word “mind.” The Gospel writers want to be sure that the audience hears Jesus adding “mind,” but this addition is based on the fact that the meaning of the Hebrew word for “heart” includes the mind.

Emotions and attitude. The heart, as the seat of emotion, is associated with a number of feelings and sentiments, such as gladness (Exod. 4:14; Acts 2:26), hatred (Lev. 19:17), pride (Deut. 8:14), resentment (Deut. 15:10), dread (Deut. 28:67), sympathy (Judg. 5:9), love (Judg. 16:15), sadness (1 Sam. 1:8; John 16:6), and jealousy and ambition (James 3:14). The heart is also the frame of reference for attitudes such as willingness, courage, and desire.

Idioms

The word “heart” also appears in several idioms.

Hardness of heart. A hard heart is obstinate or averse (Mark 3:5), while a tender heart is humble (2 Kings 22:19). In the book of Exodus the translations typically say that God or Pharaoh hardened Pharaoh’s/his heart. These passages in Exodus use not the Hebrew words for hardness but rather those for being heavy or for strengthening. The neutral sense of strengthening the heart takes on nuances in context for being bold or obstinate. Pharaoh was strengthened in his opposition to God, and this obstinacy fits the idiom of having a hard heart.

Uncircumcised/circumcised heart. An uncircumcised heart is a metaphor for an obstinate and rebellious heart, while a circumcised heart is linked to being humble and faithful (Lev. 26:41; Deut. 30:6; Jer. 4:4; Acts 7:51). Perhaps the metaphor is based on the role of circumcision in the covenant.

“A man after his [God’s] own heart” (1 Sam. 13:14). This description of David may mean either “according to his [God’s] choice” (cf. 2 Sam. 7:21), stressing God’s choice over the people’s choice, or it may mean “in accordance with his [God’s] desire” (1 Sam. 14:7; 1 Kings 15:3), referring to how David showed conformity with God’s agenda.

All the heart. The phrase “with all [one’s] heart” in some cases means “wholeheartedly” or “single-mindedly,” which emphasizes unity of purpose and focus. In other cases it seems to mean, more broadly, “with all of one’s thinking or perspective” and implies the work of adjusting our worldview away from common cultural assumptions and toward God’s teaching.

Say in one’s heart. This expression denotes talking to oneself (i.e., thinking) rather than out loud or indicates reflection or deliberation. There are several warnings not to lie to oneself—that is, not to deliberate, believe, and act on the stated false premise.

Take [a matter] to heart. To take something to heart is to take it very seriously or to give it high priority.

Love

Old Testament

Preconditions to love. According to the OT, three preconditions must exist for us to know what it means to love.

First, we have the capacity for relationships because we are made in the likeness of a personal God. God created us to reciprocate love back to him, in a relationship of mutual love.

Second, the true meaning of love depends on a true understanding of God, whose love causes him to pursue human beings even though their hearts have turned away from him for other substitute “loves.” This second point assumes that human beings still love, but they do so in a way distorted by sin. Sin causes human beings to live their lives as though God did not exist. However, God in his mercy has chosen to intervene through his redemptive acts in history and through revelatory speech in order to deliver people from the blindness and corruption of sin. His pursuit of his unfaithful sons and daughters gives us a picture of what true love looks like.

Third, God’s pursuit of human beings in history was by means of election and the establishment of a covenant. God chose to make himself known to a particular people, those who would descend from Abraham. God called Abraham to leave his country and go to a new place that he would inherit as a new homeland, where his descendants would be blessed (Gen. 12:1–3; 15; 17). God’s promise to Abraham took the form of an everlasting covenant, by which he guaranteed that he would fulfill what he had promised. He would be the God of Abraham’s descendants, and they would be his people. They would receive the land of Canaan as an inheritance (17:6–8). In response, Abraham’s descendants were to obey God’s covenant by circumcising their male children (17:9–14). This covenant would depend not on human faithfulness but on God’s faithfulness. God would redeem this people to be his own special people.

Several generations later, God addressed the people through Moses, telling them that he chose them for no other reason than that he loved them (Deut. 7:7–8). Through Moses, God freed the people from their slavery in Egypt and gave them the law. The law told them how to live holy lives in response to God. It also included the provisions for atonement through the sacrificial system. In short, loving God involved obeying his statutes.

Love in wisdom books. The OT wisdom books Job, Proverbs, and Ecclesiastes give us further insight into the meaning of love. Proverbs exhorts its readers, “Above all else, guard your heart, for everything you do flows from it” (4:23). One’s affections are the gateway to the allegiances of one’s heart. Once one’s affections have been hijacked by sinful passions, allegiance to God is subjugated to another “master.” To the degree that sin usurps the throne of the heart, it will steer the course of one’s actions (i.e., one’s “path”).

In the book of Job, Satan is convinced that Job serves God only because God blesses Job, so Satan challenges God to let him afflict Job. Satan insists that if God removes Job’s blessings, Job will curse God to his face (1:10–12). When God agrees to remove the hedge of protection and allows Job to suffer, the depth of Job’s love for God is vindicated. Although perplexed that God would allow him to endure such suffering, he endures without forsaking God. Job loved the giver more than his gifts, so his love did not turn to hatred when the gifts of God were removed.

In the book of Ecclesiastes, Qoheleth (the Teacher) reflects honestly on the many vain pursuits and unexplainable dissonances that characterize life “under the sun.” Only faith-filled love for God can enable one to live each moment of life with joy instead of striving to find meaning in “under the sun” pursuits. This love chooses to trust the inscrutable wisdom of God in the face of life’s many enigmas, uncertainties, and sufferings. One can do this honestly because of the belief that God’s just rule over the affairs of the universe will be vindicated at the future day of judgment (Eccles. 12:14).

Marriage metaphor. The Bible uses the metaphor of marriage to describe God’s covenant relationship with his people (Isa. 54:5–8). This metaphor captures the intimate character of the relationship that God desires to have with his people. Marriage is the most intimate human relationship in two ways. First, marriage is a relationship in which knowledge is the most intimate. A spouse can see many of the flaws that are hidden from others. Thus, each spouse must accept and love the other for who that person is, in spite of his or her imperfections. Second, the depth and passion of the expressions of love are most intimate in marriage. Consequently, there is no greater pain than that caused by unfaithfulness to this covenant.

New Testament

Pity

To pity someone is to feel or express compassion toward that person. Of the two main Hebrew verbs translated “pity,” khus describes an attitude of merciful kindness toward a person (Deut. 25:12), and khamal refers to sparing someone from something negative (Lam. 2:2). When khus and khamal occur in the same sentence, the NIV generally translates them “pity” and “spare” respectively (e.g., Deut. 13:8; Ezek. 7:4). The Greek eleeō can also be translated “to have mercy” (Luke 17:13 NASB), while splanchnizomai graphically depicts compassion (Luke 10:33), as splanchna, from which splanchnizomai is derived, is the Greek word for “intestines” (compare English: “My heart goes out to you”).

Most often, when “pity” occurs in the Bible, lack of pity is under discussion. The Israelites were to show no pity to the Canaanites (Deut. 7:16), nor were they to pity those who violated the Mosaic law (Deut. 19:21; 25:11–12). God repeatedly warned the Israelites that he would show them no pity when he judged them (Isa. 9:17; Jer. 13:14; Ezek. 7:4). However, God does express pity (Ezek. 16:5–6; Zech. 8:14–15), particularly through Jesus Christ (Matt. 18:27; Mark 9:22; Luke 17:13–14) and Christians (1 John 3:17).

Sister

Sisters play a major role in many OT narratives. Sarah was Abraham’s half sister (Gen. 20:12; marriage or intercourse with one’s half sister was later prohibited [Lev. 18:11; 20:17]). More than once he sought to protect himself in a cowardly way by presenting her as his sister, not mentioning that she was also his wife (Gen. 12:10–12; 20). Isaac repeated the sin of his father (Gen. 26). Jacob loved Rachel but was deceived by her father Laban into marrying her older sister Leah, initiating one of the most vicious sibling rivalries in the Bible. Miriam, the sister of Moses, was a prophet and an important leader in her own right (Exod. 15:20; but see Num. 12:1, when she challenged Moses’ authority). Amnon began a bitter feud with his half brother Absalom when Amnon raped Absalom’s sister Tamar (2 Sam. 13). Jeremiah and Ezekiel both depict the northern and southern kingdoms as unfaithful sisters (Jer. 3:6–10; Ezek. 23; cf. Ezek. 16).

Certain biblical stories indicate that sisters were protected by brothers rather than fathers. It is Laban who negotiates the terms of his sister Rebekah’s marriage to Isaac (Gen. 24). Dinah is avenged and defended by her brothers; Jacob does nothing (Gen. 34). Tamar comes under Absalom’s protection, not David’s (2 Sam. 13). In Song of Songs, it is the brothers, not the parents, who supervise the girl (1:6) and who discuss her protection until she comes of age (8:8–9), though she declares she is able to take care of herself (8:10).

In the NT, the most famous sisters are Mary and Martha (Luke 10:38–42), who mourn the death of their beloved brother, Lazarus (John 11). Throughout the NT, the members of the church are often referred to as “brothers and sisters” (e.g., Matt. 18:15; Acts 6:3; 1 Cor. 12:1; Phil. 4:8; James 1:2; 1 John 3:13; many modern Bible versions [such as GW, NIV, NLT, NRSV] translate the Greek term adelphoi as including both men and women), carrying on Jesus’ redefinition of the family: “whoever does the will of my Father in heaven is my brother and sister and mother” (Matt. 12:50). See also Brotherly Love; Brothers and Sisters, Jesus’.

Truth

While a modern understanding of the word “truth” suggests a direct correspondence to fact or reality, Scripture presents truth in broader terms.

Old Testament. The OT not only portrays truth as an honest factual account but also places it within a relationship characterized by faithfulness and reliability. The Hebrew word translated as “truth,” ’emet, also is translated as “faithfulness,” “security,” “reliability.” The word often appears juxtaposed to words that involve a relationship, including “love” (Ps. 26:3), “kindness” (Gen. 24:27), “mercy” (Ps. 40:11), “justice” (Isa. 59:14–15), and “righteousness” (Isa. 48:1). Truth is attributed primarily not to external facts, but rather to a person or community in faithfulness.

Often described as something that belongs to God (Ps. 25:5), truth is associated with his love (26:3). Yahweh is the God of truth (31:5) and is near to all who call on him in truth (145:18). God’s truth protects (140:11) and guides (43:3). Following God means walking in his truth (26:3). God speaks the truth (Isa. 45:19) and values truth (Prov. 12:22), and he expects his people to do the same (Prov. 23:23).

Often involving speech, truth is a crucial element for justice in a community, especially in a court setting. A truthful witness gives an honest testimony and brings healing, but a false witness tells lies and brings destruction (Prov. 12:17–18). Yet only the truth will endure (12:19). Truth is needed to make sound judgments (Zech. 8:16). The absence of truth in Israel’s society is denounced by the prophets, who declare truth to have stumbled (Isa. 59:14) and even to have perished (Jer. 7:28). In Jer. 5:1 it is said that God will forgive the entire city of Jerusalem if one person is found who deals honestly and seeks the truth (cf. Gen. 18:26–32). No such person is found. Nevertheless, it is God’s vision for Jerusalem to be called the “City of Truth” (Zech. 8:3 NASB, NKJV).

Several OT narratives display how truth may not be evident in every relationship. In 1 Kings 22:16 (// 2 Chron. 18:15) King Ahab makes the prophet Micaiah repeatedly swear to be telling God’s truth because he (rightly) suspects the prophet of lying. As an Egyptian ruler, Joseph requires his brothers to prove the truth of their words (Gen. 42:16), perhaps keeping in mind the history of his ancestor Abraham’s dealings with the Egyptian king (12:10–20). Sometimes the truth of one relationship holds priority over duties involved in another relationship. For example, in Exod. 1:15–21 the Hebrew midwives have a truthful relationship with (Hebrew) babies and with God even as they lie to the king of Egypt.

New Testament. In the NT, truth signifies the gospel (Eph. 1:13) as well as Jesus himself (John 14:6). Whereas Pilate asks, “What is truth?” (John 18:38), the NT answers, “Jesus!” The topic of truth is predominant in the Gospel of John. Jesus is full of grace and truth (John 1:14), tells the truth he heard from God (8:44), and in fact is the truth (5:33). Truth involves action. Whoever lives by the truth comes out of darkness into the light (3:21). Worship of God must be done in spirit and in truth (4:23–24). It is the truth that will set people free (8:32). Jesus calls the Holy Spirit the “Spirit of truth” (15:26), whose role is to guide the followers of Jesus in all truth, speaking what he hears from the Father (John 15–16).

Although the topic of truth is seldom mentioned in the Synoptic Gospels, the phrase “I tell you the truth” is attributed to Jesus seventy-eight times (e.g., Matt. 5:18; 6:2; Mark 8:12; 9:41; Luke 9:27; 23:43; John 1:51; 13:21 NCV), showing it to be a major theme. The apostle Paul reminds the church at Corinth that love rejoices with the truth (1 Cor. 13:6). Truth describes not only knowledge of reality (Acts 24:8) but also the knowledge of Christ (2 Cor. 11:10) as well as the type of life that a follower of Christ should exhibit (Gal. 2:14; Titus 1:1). Truth can be distorted (Acts 20:30), suppressed (Rom. 1:18), and rejected (Rom. 2:8). While truth can involve speech (Eph. 4:15), those who belong to the truth show it by their love (1 John 1:6; 3:18–20).

Secondary Matches

The following suggestions occured because 1 John 3:11-24 is mentioned in the definition.

Agape

Old Testament

Preconditions to love. According to the OT, three preconditions must exist for us to know what it means to love.

First, we have the capacity for relationships because we are made in the likeness of a personal God. God created us to reciprocate love back to him, in a relationship of mutual love.

New Testament

Cross

Types of Crosses

A cross is an upright wooden beam or post on which persons were either tied or nailed as a means of torture and execution. A cross could have several different shapes. The earliest was not a cross at all but rather a simple stake or pole on which persons were impaled. This simple stake evolved over time into more elaborate shapes with the addition of a crossbeam that was secured to the upright stake. The Latin cross was shaped like a t and was the type most commonly used by the Romans. Jesus was crucified probably on a Latin cross, which allowed for a convenient place for a sign (called a titlos in John 19:19) to be placed above his head (Matt. 27:37 pars.). Another form of cross, now referred to as a St. Anthony’s cross, was shaped like a T, with the crossbeam affixed at the top of the upright beam. A cross shaped like an X, having a crisscross pattern, is also known as a St. Andrew’s cross. Tradition holds that the apostle Peter was crucified upside down on this type of cross. A cross shaped like a +, the Greek cross, has the crossbeam in the center.

Crucifixion in Ancient Times

In ancient times, crucifixion was a method of execution used by many peoples, including the Assyrians, the Phoenicians, the Babylonians, the Persians, the Medes, and the Greeks. Historically, crucifixion’s barbaric predecessor was impalement. Victims often were beheaded first, and then their lifeless bodies were forced onto a large stake or spike (Gen. 40:19; 1 Sam. 31:9–10). Impalement originally was more about triumph and exposure than execution (Deut. 21:22–23; Josh. 8:29; 10:26; 2 Sam. 4:12; 21:9–10). But the Assyrians impaled their enemies by sticking them, still alive, onto pointed stakes, thus utilizing impalement as a method of execution. The book of Esther probably reflects the practice of impalement in the Persian period by describing how the king’s officials were executed (2:23; 5:14; KJV: “hanged”). In these verses, the Hebrew word that some English versions translate as “gallows” (’ets) actually means “tree,” and a noose for hanging was not used in Persia during this period. Impalement became a common form of execution.

Impalement as a means of execution eventually gave way to crucifixion. Crucifixion was especially prized by the Phoenicians, whose normal methods of execution—drowning, immersion in boiling oil, impalement, stoning, and burning—were seen as too quick and easy. Wanting their victims to suffer longer, they used crucifixion, a more severe form of execution. The Greeks also crucified victims on a stake or a cross. Alexander the Great crucified two thousand inhabitants of Tyre along the shoreline when he captured the city in 332 BC.

There is no evidence that ancient Israel fastened people to a stake or a cross as a method of execution. Instead, stoning was the preferred method of execution in Israel and was commanded by the law (Lev. 20:2; Deut. 22:24). The law did, however, permit the public display of an offender’s body “on a tree” or a “pole” after being executed (Deut. 21:22). The same expression is used in the book of Acts to describe Jesus’ crucifixion (5:30; 10:39; 13:29). In contrast to pagan nations that would leave a corpse hanging on a cross until the flesh either rotted away or was devoured by vultures, Israel was commanded to take the body down, not letting it remain on the tree overnight (Deut. 21:23). This explains why the Jews were so adamant that Jesus’ body be taken down before the Sabbath commenced at sunset (John 19:31). Being hung on a tree was especially abhorrent to Israel because it reflected God’s curse upon the offender (Deut. 21:23). Jesus was accursed by God as he hung on the cross, bearing the sins of the world (Gal. 3:13).

Crucifixion in New Testament Times

Not long before the Romans took over Palestine, the Jewish ruler Alexander Jannaeus crucified about eight hundred Pharisees who opposed him in 86 BC. This gruesome event was out of character for the Jewish nation and was frowned upon by the Jews of the day as well as by the later Jewish historian Josephus. But it was the Romans who perfected crucifixion as a means of torture and execution. The Romans called crucifixion “slaves’ punishment” because it was intended for the lowest members of society. It became the preferred method of execution for political crimes such as desertion, spying, rebellion, and insurrection. Roman crucifixion was common in NT times and extended well into the fourth century AD. The emperor Constantine converted to Christianity in AD 312 and abolished crucifixion altogether. The cross became a symbol of Christian sacrifice instead of a barbarous method of torture and execution.

Roman Crucifixion

Crucifixion was a barbaric method of torture and execution whereby a victim was either nailed or tied to a wooden cross and left to die a long, agonizing death. It often was reserved for the most offensive criminals, such as thieves (Matt. 27:38), murderers, insurrectionists (Mark 15:7), and other political rebels. Disobedient slaves commonly were crucified. Crucifixion was so demeaning that Roman citizens were exempt and could be crucified only by direct decree of the emperor. Crucifixion also was used as a triumphant sign in times of war as victors demonstrated their conquests by hoisting their enemies upon crosses for all to see. It was viewed as a public symbol of strength and intimidation. Adding insult to injury, executioners stripped their victims and crucified them alongside busy roads and in public places where onlookers could gaze in horror.

Criminals often were flogged severely before crucifixion in a pseudo-compassionate effort to speed up the death process experienced on the cross (John 19:1). The victim was stripped, tied to a post, and then brutally beaten by several Roman torturers using whips with sharp pieces of bone or metal at the ends of the lashes. Such floggings were said to leave the victim’s bones and entrails exposed. The torturers did not stop until they either exhausted themselves or were called off by their commanding officers.

After the flogging, the offender was forced to carry the crossbeam, often weighing seventy-five to one hundred pounds, on his or her shoulders to the crucifixion site (John 19:17). The main upright beam, standing seven to nine feet tall, remained at the site of crucifixion and was used repeatedly. The victim was then laid down with arms stretched out across the beam and usually tied into position. Once the victim’s arms were secured by ropes, a soldier searched for the “hollow spot” in the wrist located just above the flexion area near the carpal bones. The metacarpal bones of the palms were too weak to support the weight of the body on the cross, so the wrist was a stronger alternative. However, the use of ropes to support the arms made the choice of little consequence. Either location was acceptable. A hammer was used to drive five-inch nails through both wrists, affixing the victim to the crossbeam. It was customary to offer the victim a narcotic cocktail to help ease the pain of crucifixion. Jesus refused this drink (Matt. 27:34; Mark 15:23).

After the victim’s arms were nailed to the crossbeam, it was hoisted up and secured to the upright post. This alone was very hard on the fatigued body of the victim, who already had lost a considerable amount of blood. This quick, upward motion caused orthostatic hypotension—very low blood pressure caused by a rapid vertical shift in body position. The victim’s blood pressure would drop to half of normal, while the pulse rate doubled. Victims frequently fainted due to the rush of blood away from the head during this upward motion. This motion probably is the imagery behind Jesus’ “lifted up” sayings (John 3:14; 8:28; 12:32). Jesus was quite literally lifted up onto the cross.

Next came the nailing of the feet. The Romans had several different ways of nailing the feet to the cross. Roman soldiers were notorious for twisting and contorting victims into odd positions while nailing them to the cross. Sometimes a victim’s legs were stretched downward, feet crossed, and one nail driven through both. A support block typically was placed behind the victim to support the weight of the body on the cross. A heel bone of a crucified man named “Yehohanan” (John) was discovered in an ossuary north of Jerusalem in 1968. A single nail had been driven through the side of the heel. Either the body was twisted so that the nail was driven through both heels, the right above the left, or each heel was nailed to opposite sides of the upright beam causing the victim to straddle the cross. A piece of wood was held against the heel before the nail was driven in, to act as a washer, preventing the foot from tearing free. The ossuary’s inscription describes Yehohanan as “the one hanged with knees apart.” Once nailed to the cross, the victim often suffered for several hours, even days, exposed to the hot sun as well as the insults of those passing by on the busy road (cf. Matt. 27:39; Mark 15:29; Luke 23:35; John 19:20). Extreme thirst was brought on by massive blood loss and exposure to the elements (John 19:28).

Because death could take several hours, it sometimes was hastened by a crushing blow to the legs with a club. Victims were unable to push their bodies upward to gasp for air or to keep their blood circulating. This final blow to the legs also caused intense pain and usually was enough to throw the body into shock, with death following soon afterward. Jesus was already dead when the soldiers approached to break his legs (John 19:32–33). This fulfilled what was written in the Scriptures: “Not one of his bones will be broken” (John 19:36; cf. Exod. 12:46; Num. 9:12; Ps. 34:20). Instead of breaking Jesus’ legs, a soldier thrust a spear into his side, which brought forth a sudden flow of blood and water, indicating that he was truly dead (John 19:34). This too was to fulfill Scripture: “They will look on the one they have pierced” (John 19:37; cf. Zech. 12:10). Bodies often were left on the crosses to be eaten by scavenging birds such as vultures. The Jews demanded that the bodies of Jesus and the two thieves crucified with him be taken down before the Sabbath that began that evening (John 19:31).

Physical Death by Crucifixion

Death by crucifixion resulted from a combination of factors. The most obvious was massive blood loss. With the nails being driven through the extensive artery systems of the wrists and feet, the victim lost a lot of blood. The severe flogging before being crucified also played a role and took its toll on the body. Blood loss also led to a depletion of oxygen supply to the vital tissues. Major organs failed due to lack of oxygenation. Another factor leading to death was suffocation or asphyxiation. The weight of the body hanging on the cross was too great for the tendons and muscles in the arms, so the victims were unable to hold themselves up in order to take in deep breaths. The victim’s upper body continued to sink lower until the lungs became too compressed and unable to take in large volumes of air. Victims could force themselves upward to gasp air by using their legs, but this was extremely painful. Preventing the victim from pushing upward in order to breathe was another reason for breaking the legs. The victim slowly suffocated for hours.

The ultimate cause of death was an eventual heart rupture due to massive blood loss and lack of oxygenation. As the pulse raced and blood pressure increased, the heart eventually burst due to the stress. This helps explain the reference to the “sudden flow of blood and water” in John 19:34. In the case of heart rupture, the right side of the heart still has some blood left in it while the sac that surrounds the heart, the pericardium, fills with water. The soldier’s spear pierced this sac and the heart, causing both blood and water to flow out.

The Meaning of Jesus’ Crucifixion

The OT teaches that it is blood that makes atonement for sin (Lev. 17:11). Just as sacrificial lambs shed their blood on the altar for the sins of Israel, Jesus shed his blood on the cross for the sins of the world (John 1:29). The crucifixion of Jesus was the greatest atoning event in history. His blood, which provided the means for a new covenant, was poured out for many on the cross (Matt. 26:28). The cross, as gruesome as it was, was the means through which Christ died “for our sins” (Gal. 1:4). Jesus freely scorned the shame of the cross so that we might be reconciled to God by his shed blood (Col. 1:20; Heb. 12:2).

Jesus also bore the curse of God in our place when he died on the cross. The one who hangs on a tree is divinely cursed (Deut. 21:23). God’s curse is a curse upon sin, death, and fallenness. Jesus took God’s curse upon himself in order to redeem us from that curse (Gal. 3:13).

Jesus demonstrated the humble nature of his mission and ministry by his obedience to death, even death on the cross (Phil. 2:8). For Jesus the cross was not simply his martyrdom, as if he simply died for a worthy cause; it was the pinnacle example of obedience and love in the Bible. Jesus called his followers to take up a cross and follow his example of selfless sacrifice (Matt. 16:24). Jesus’ cross is a symbol of his love, obedience, and selflessness.

Most of all, the cross reveals the unconditional love of God, who offered his Son as the atoning sacrifice for sin (John 3:16; 1 John 4:10). The brutal cross reveals the beautiful love of Jesus, who willingly laid down his life (1 John 3:16).

Crucifiction

Types of Crosses

Crucifixion in Ancient Times

Crucifixion in New Testament Times

Roman Crucifixion

Physical Death by Crucifixion

The Meaning of Jesus’ Crucifixion

Crucified

Types of Crosses

Crucifixion in Ancient Times

Crucifixion in New Testament Times

Roman Crucifixion

Physical Death by Crucifixion

The Meaning of Jesus’ Crucifixion

Crucifixion

Types of Crosses

Crucifixion in Ancient Times

Crucifixion in New Testament Times

Roman Crucifixion

Physical Death by Crucifixion

The Meaning of Jesus’ Crucifixion

Greek Language

The OT was written in Hebrew, with some parts in Aramaic, but the NT comes to us exclusively in Greek. Greek developed from an Indo-European language spoken by the people referred to in the Iliad as the Achaeans. It is suggested that primitive Greek speakers migrated from the area north of the Black Sea and began to settle in the Aegean Sea area around 2000 BC. These people groups called themselves “Hellenes.” Later the Romans called them “Greeks.”

Classical versus Koine

Classical Greek is commonly dated to the years 900–330 BC. Although three notable dialects of Greek were prevalent (Doric in the west, Aeolic in the north, and Ionic in the east), a dialect of the Ionic family known as Attic, the language of Athens and the great writers Thucydides, Herodotus, Plato, Aristotle, and Demosthenes, eventually gained supremacy. It was this form of Greek that Alexander the Great took with him on his conquests.

Koine (lit., “common”) Greek became the new lingua franca in the years 330 BC–AD 500. Koine Greek, which itself was influenced by the Hebrew and Aramaic of the OT, was closely related to the language of the LXX. This common form of Greek is in part the result of the imposition of Greek upon nonnative Greek speakers. The Koine Greek of the NT reflects the style of writing found in the papyri and ostraca discovered in the Egyptian desert. These writings are more a nonliterary Koine—found in wills, deeds, receipts, and private letters—and not the polished Greek of the literary works. While the literary writers of the day tried to imitate the Attic models by means of an artificial literary tradition, the Greek of the NT has much more in common with the spoken Greek of the average person.

One of the distinctive elements of Koine Greek at the time of the NT was the tendency toward greater simplicity. Although this is a natural occurrence within a language over time, it became accelerated when the Greek language was forced upon nonnative Greek speakers. The Koine Greek of the NT, then, may be characterized by the relative absence of subtle nuances among words, the replacement of complex forms by simpler ones, and the almost complete disappearance of the optative mood. Other changes include the increase in the use of pronouns as subjects, more adverbs, pronunciation and vocabulary differences, and the tendency toward more-explicit expressions.

Features of Biblical Greek

Greek is a highly inflected language. Inflection refers to changes that words undergo in accord with their grammatical function in a sentence. With regard to verbs, the changes reflect the word’s aspect (similar to the English tense [see below]), voice (active or passive), and mood (generally speaking, mood refers to the author’s attitude toward the kind of reality behind the statement: whether the action actually took place or whether it is merely a potentiality). For nouns and adjectives, these changes reflect the word’s gender (masculine, feminine, or neuter [similar to the English pronouns “he,” “she,” “it”]), number (singular or plural), and case (nominative, genitive, dative, and accusative [technically, a fifth but rarely used case is the vocative]). It cannot be overstated that grammar is always secondary to context. Thus, one should not seek to find too much meaning in the form of a word, or the meaning of a word, without contextual warrant.

Verbs: tense, aspect, and mood. Whereas English verbs employ tense (past, present, future, past perfect, etc.), which strongly links the action of the verb to a time, Greek verbs reflect a verbal aspect. Aspect primarily refers to the way the action of the verb is viewed by the author. Consequently, the time (past, present, future, etc.) is secondary at best. This distinction is especially important for verbs that are not in the indicative mood (the mood utilized by an author to speak in terms of reality rather than potentiality). In the indicative mood, the aspect generally reflects the time of the event.

For years, one of the most debated features of biblical Greek was the verb in the aorist tense (aspect). It often was suggested that the aorist reflects a onetime event that occurred in the past. Modern scholarship is nearly unanimous today that the aorist serves instead as the default aspect. That is, authors used the aorist when not wishing to make any specific pronouncement regarding the action of the verb. The aorist functions as the simple or undefined aspect. Therefore, in biblical Greek the statement “I studied Greek,” if in the aorist, would have been the author’s way of simply stating that this event occurred. The use of the aorist alone would not have made any assertion about the duration of the action (I studied for ten minutes, months, or years) or as to whether this act was completed (I know Greek well). Thus, John 11:35 says, “Jesus wept.” The use of the aorist here does not tell us how long he wept. Some have argued that since the aorist is used in reference to Christ’s death (Rom. 5:6), it means that Jesus died once and for all. Although this conviction is true, its truth derives not from the use of the aorist, but rather from the context of Scripture.

Two other aspects occur in the Greek NT. The imperfective aspect regards an action as a process or as habitual. The perfective aspect views the action as completed with ensuing results (I have studied Greek [and still remember it]).

Biblical Greek employs two moods. The mood of a Greek verb indicates whether the author viewed the action as one that actually occurred or one that was merely potential. Greek verbs in the indicative mood tend to suggest that the author viewed the action as something that either has happened, is happening, or will happen. It is very important to note that in the Greek NT verbs consistently have temporal relations only in the indicative mood. The potential mood in biblical Greek displays a variety of potentialities. The subjunctive mood often expresses a contingency, a hope, or a desire for the event to occur. The optative mood, which was prominent in Classical Greek but had fallen almost completely out of use by the time of the NT, expresses a possibility or a wish. The imperative mood is the mood for a command or prohibition.

Nouns and adjectives: case. Nouns and adjectives are inflected by means of various cases, depending on the function of the noun or the adjective in the sentence.

The nominative case is used primarily for the subject of a Greek sentence. In the absence of a noun or noun phrase in the nominative case, the subject of the Greek sentence is found in the pronominal suffix of the verb. Pronouns in the nominative, though much more common in biblical Greek than in Classical Greek, are not grammatically necessary, and thus they often express a degree of accent or stress (cf. the use of “you” and “I” in the Greek text of John 7:8, 28, 34, 36, 47; 8:14, 15, 22, 23, 31, 38, 41, 44, 46, 47, 49, 54).

The genitive case is the most varied in its use. Generally speaking, it is the case of possession, source, or separation. Nouns and adjectives in the genitive case are often translated into English by adding the preposition “of.” The ambiguity inherent in the genitive case is evidenced even in English. Note, for example, Rev. 1:1: “The revelation of [NIV: “from”] Jesus Christ” (in Greek, “Jesus Christ” in the genitive case). Does this mean that the revelation is from Jesus Christ or about Jesus Christ?

The dative case is used to indicate location, instrumentality, accompaniment, or reception, as well as for the indirect object of the verb. Nouns and adjectives in the dative case are often translated into English by adding the preposition “to” or “for.”

The accusative case serves as the primary case for the direct object of the verb. This case generally connotes the ideas of extension or limitation of an act or movement.

A fifth case, less common than the others, is the vocative. The vocative is reserved for the purpose of direct address. It often serves as a discourse marker, as in “My dear children” in 1 John 2:1, 12, 28; 3:7, 18; 4:4; 5:21.

Word order. One of the important by-products of the inflections found in biblical Greek is the measure of freedom afforded to authors in regard to word order (the order of words in a sentence is referred to as syntax). This relative freedom allows authors to emphasize words or phrases by means of their location in the sentence.

Homeless

The term “homeless,” as used generally in Scripture, refers to the poor and destitute. Through the prophet Isaiah, God berates the nation of Israel for “practicing religion” without caring for the poor, including bringing “the homeless poor into your house” (Isa. 58:7 NRSV). Jesus conveys a picture of the final judgment, in which all human beings are judged based on their response to the poor and homeless: food for the hungry, water for the thirsty, clothes for the naked, relationship for the sick and imprisoned (Matt. 25:35–46). This is not an example of a works-based faith; rather, it is the manifestation of God’s love in the life of a true believer (1 John 3:17–18). Homelessness is often the result of complex situations ranging from the systemic to the personal. Regardless of the cause, Christians are compelled to aid the homeless by the commandment to love both God and your neighbor (Matt. 22:37–39).

Some argue that Jesus Christ himself was homeless, based upon Jesus’ saying, “Foxes have dens and birds have nests, but the Son of Man has no place to lay his head” (Matt. 8:20; Luke 9:58). Although “homeless” may have correctly characterized Jesus during his three years of public ministry in various cities about the land, the common aspects of poverty (severe material need, hopelessness) are not seen in the person of Jesus in the Gospel accounts. Paul, however, laments that he and the other apostles are homeless despite other believers’ blessed material state (1 Cor. 4:11). See also Fatherless; Poor, Orphan, Widow.

Homelessness

Kingdom of God

The kingdom of God is a major theme in the Bible. While the theme is most fully developed in the NT, its origin is the OT, where the emphasis falls on God’s king-ship. God is king of Israel (Exod. 15:18; Num. 23:21; Deut. 33:5; Isa. 43:15) and of all the earth (2 Kings 19:15; Pss. 29:10; 99:1–4; Isa. 6:5; Jer. 46:18). Juxtaposed to the concept of God’s present reign as king are references to a day when God will become king over his people (Isa. 24:23; 33:22; 52:7; Zeph. 3:15; Zech. 14:9). This emphasis on God’s kingship continues throughout Judaism and takes on special significance in Jewish apocalypticism and its anticipation of the kingdom of God in the age to come, which abandoned any hope for present history. Only at the end of the age will the kingdom of God come. This idea of God’s kingdom is further developed throughout the NT.

The Synoptic Gospels

In the Synoptic Gospels the phrase “the kingdom of God” occurs over one hundred times in Mark, Luke, and Matthew (where “kingdom of heaven” is a synonym for “kingdom of God”). Three views have been defended regarding whether and to what extent the kingdom of God was present in Jesus’ ministry. In other words, how are we to interpret the phrase “kingdom of God” in the Synoptics? The three views are consistent eschatology, realized eschatology, and inaugurated eschatology.

Consistent eschatology. Albert Schweitzer, a biblical scholar from the late nineteenth century, first popularized consistent eschatology. Here, “consistent” means consistent with the apocalyptic Judaism of Jesus’ day, which interpreted the kingdom of God as something coming in the future. Judaism at the time of Christ divided history into two periods: this age of sin, when sin rules, and the age to come, when the Messiah is expected to bring the kingdom of God to earth. Schweitzer concluded that an apocalyptic understanding of the kingdom was foundational not only for Christ’s teaching, but also to understanding his life. Thus, Schweitzer maintained that Jesus believed that it was his vocation to become the coming Son of Man. Initially, Jesus revealed this messianic secret only to Peter, James, and John. Later, Peter told it to the rest of the Twelve. Judas told the secret to the high priest, who used it as the grounds for Jesus’ execution (Mark 14:61–64; cf. Dan. 7:13).

According to Schweitzer, when Jesus sent out the Twelve on a mission to proclaim the coming kingdom of God, he did not expect them to return. The Twelve were the “men of violence” (cf. Matt. 11:12) who would provoke the messianic tribulation that would herald the kingdom. Whereas some earlier scholars believed that one could only wait passively for the kingdom, Schweitzer believed that the mission of Jesus was designed to provoke its coming. When this did not happen, Jesus determined to give his own life as a ransom for many (Mark 10:45) and so cause the kingdom to come.

According to Schweitzer, Jesus took matters into his own hands by precipitating his death, hoping that this would be the catalyst for God to make the wheel of history turn to its climax—the arrival of the kingdom of God. But, said Schweitzer, Jesus was wrong again, and he died in despair. So for Schweitzer, Jesus never witnessed the dawning of the age to come; it lay in the distant future, separated from this present age.

On the positive side, Schweitzer called attention to the fact that the message of Jesus is rooted in first-century apocalyptic Judaism and its concept of the kingdom of God. This connection is still foundational to a proper understanding of biblical prophecy and the Gospels today. On the negative side, Schweitzer’s selective use of evidence and rejection of the historicity of much of the Gospel tradition resulted in a skewed perspective on the present dimensions of Jesus’ eschatology.

Realized eschatology. In contrast to futurist eschatology, where the kingdom of God awaits a final consummation at the end of history, realized eschatology views the kingdom of God as already realized in the person and mission of Jesus. The futurist aspects of Jesus’ teaching are reduced to a minimum, and his apocalyptic language is viewed as symbolic of theological truths.

The person most responsible for advocating this position is British scholar C. H. Dodd. In his 1935 book Parables of the Kingdom, he focused on Jesus’ teachings that announced the arrival of the kingdom with his coming. For instance, in Luke 11:20 Jesus says, “But if I drive out demons by the finger of God, then the kingdom of God has come upon you” (cf. Luke 17:21; Matt. 13). Eschatology becomes a matter of the present experience rather than any kind of future event. The kingdom has fully come in the messianic ministry of Jesus.

Most interpreters have criticized Dodd’s realized eschatology for ignoring Jesus’ teachings that point to a future consummation of the kingdom (e.g., Matt. 24–25; Mark 13). When all of Jesus’ teachings are considered, futurist eschatology balances realized eschatology. To be sure, the kingdom arrived with Jesus, but Jesus himself taught that history still awaits a final completion. The kingdom of God is both “already” and “not yet,” which leads us to the third view of the relationship of the kingdom of God to the ministry of Jesus Christ.

Inaugurated eschatology. The third view, inaugurated eschatology, is commonly connected with the twentieth-century Swiss theologian Oscar Cullmann. Like others before him, Cullmann understood that the Jewish notion of the two ages formed an important background for understanding the message of Jesus. According to Judaism, history is divided into two periods: this age of sin and the age to come (i.e., the kingdom of God). For Jews the advent of the Messiah would effect the shift from the former to the latter. In other words, Judaism viewed the two ages as consecutive. According to Cullmann, Jesus Christ announced that the end of time, the kingdom of God, had arrived within history (see Mark 1:15 pars.; esp. Luke 4:43; 6:20; 7:28; 8:1, 10; 9:2, 11, 27, 60, 62; 10:9, 11; 11:20; 13:18, 20; 16:16; 17:20–21; 18:16–17, 24–25, 29; Acts 28:31). Yet other passages suggest that although the age to come had already dawned, it was not yet complete. It awaited the second coming for its full realization (Luke 13:28–29; 14:15; 19:11; 21:31; 22:16, 18; 23:51; Acts 1:6). Hence the adjective “inaugurated” characterizes this eschatology. Such a view is pervasive in the NT (see, e.g., Acts 2:17–21; 3:18, 24; 1 Cor. 15:24; 1 Tim. 4:1; 2 Tim. 3:1; Heb. 1:2; 1 John 2:18). So for inaugurated eschatology, the two ages are simultaneous: the age to come exists in the midst of this present age. Christians therefore live in between the two ages until the parousia (second coming of Christ).

We may break down the data in the Synoptic Gospels regarding the “already/not yet” aspects concerning the kingdom of God in this manner: Mark, probably the first Gospel written, records Jesus’ programmatic statement in 1:15: “The time has come. . . . The kingdom of God has come near.” Mark, along with Luke and Matthew, then goes on to demonstrate that Jesus’ miracles, teachings, death, and resurrection inaugurated the kingdom of God. Yet it is also clear from Matthew, Mark, and Luke that the final manifestation of the kingdom has not yet happened. We may draw on Luke as representative of all three Synoptics. Luke’s Gospel indicates that the kingdom was present for Jesus (Luke 7:28; 8:10; 10:9–11; 11:20; 16:16; 17:20–21), but it also awaited the second coming for its completion (6:20–26; 11:2; 12:49–50, 51–53; 13:24–30; 21:25–29; 22:15–18, 30). The same dual aspect of the kingdom pertains to Luke’s second volume, Acts. The kingdom was present in Jesus’ ministry and now through his disciples (Acts 1:3; 8:12; 19:8; 20:25; 28:23–31), but it will not be completed until Christ comes again (1:6; 14:22).

The Gospel of John

John’s Gospel has only three references to the kingdom of God. Nicodemus was told by Jesus that he needed to be born again to enter the kingdom of God (3:3–5). Yet Jesus’ kingdom is not worldly in nature, but spiritual (18:36). Although the Gospel of John contains both the present (“already”) aspect and the future (“not yet”) aspect, the focus is clearly on the present. This is why many scholars label the Fourth Gospel the “Gospel of Realized Eschatology.” This emphasis on the “already” can be seen in John in the following ways: (1) Eternal life, or entrance into the kingdom of God, can be a present possession (3:5–6, 36; 6:47, 51, 58; 8:51; 10:28; 11:24–26). (2) The eschatological promise of sonship is granted to the believer in Jesus now (1:12–13; 3:3–8; 4:14). (3) The general resurrection has already begun (5:25). (4) The Spirit, the gift of the end time, currently indwells believers (7:37–39; 14:15–31; 15:26–27; 16:5–16; 20:22–23). (5) Final judgment is determined by one’s present response to Jesus (3:19; 5:22–24, 27, 30–38; 9:38; 12:31–33). (6) The spirit of antichrist has already entered the world scene to oppose Christ (6:70; 13:2, 27). (7) Jesus’ death on the cross seems to absorb some elements of the messianic woes or aspects of tribulation. In other words, Jesus’ passion was where the end-time holy war was waged, and his death and resurrection began the end of the forces of evil (15:18–16:11).

On the other hand, the Gospel of John also includes some typical future (“not yet”) aspects of eschatology. For example, the future resurrection is still expected (5:26–30). Likewise, the future second coming of Christ is alluded to (14:1–4; 21:22). Admittedly, however, the “already” aspect of the kingdom of God seems to overshadow the “not yet” perspective in the Fourth Gospel.

Pauline Literature

The phrase “kingdom of God” and/or “kingdom of Christ” occurs twelve times in Paul’s writings.

Rom. 14:17 – kingdom of God (present tense)

1 Cor. 4:20 – kingdom of God (present tense)

1 Cor. 6:9-10 – kingdom of God (2x) (future tense)

1 Cor. 15:24 – kingdom of Christ/God (present/future tense)

1 Cor. 15:50 – kingdom of God (future tense)

Gal. 5:21 – kingdom of God (future tense)

Eph. 5:5 – kingdom of Christ/God (future tense)

Col. 1:13 – kingdom of the Son (present tense)

Col. 4:11 – kingdom of God (present tense)

1 Thess. 2:12 – his [God’s] kingdom (future tense)

2 Thess. 1:5 – kingdom of God (future tense)

Three observations emerge from the chart: (1) The kingdom of Christ/God is both present and future, already here and not yet complete. This is consistent with the Gospels and Acts. (2) Christ and God are, in at least two instances, interchanged, suggesting equality of status between them (cf. Eph. 5:5; Rev. 11:15; 12:10). (3) In 1 Cor. 15:24 we find the most precise description of the exact relationship between the kingdoms of Christ and God: the interim messianic kingdom begun at the resurrection of Christ will one day give way to the eternal kingdom of God. Such a temporary kingdom is attested to in apocalyptic Judaism and may underlie Rev. 20:1–6.

Christians therefore live in between the two ages, in the messianic kingdom.

Hebrews and the General Epistles

Hebrews and the General Epistles continue the theme of the “already/not yet” aspects of the kingdom.

Hebrews. The following ideas associated in Second Temple Judaism with the arrival of God’s kingdom are seen by the author of Hebrews to have been fulfilled at the first coming of Christ: (1) the appearance of the Messiah of the last days indicates the dawning of the kingdom of God (1:2; 9:9–10); (2) the great tribulation/messianic woes that were expected to occur in connection with the advent of the Messiah are now here (2:5–18; cf. 5:8–9; 7:27–28; 10:12; 12:2); (3) the outpouring of the Holy Spirit has happened (6:4–5); (4) the manifestation of the eschatological high priest at the end of history has taken place in Jesus (7:26–28), who has also established the new covenant of the last days (8:6–13). Compare the preceding statements in Hebrews with that author’s explicit mention of the presence of the kingdom of God in 12:18–28. And yet the kingdom of God is not yet fully here. The church continues to suffer the messianic woes, as is evidenced in the intermingling of Jesus’ suffering of the great tribulation with the present afflictions of the Christian (2:5–18; 3:7–4:6; 5:7–6:12; 10:19–39; 12:1–2; 13:11–16). Furthermore, the exhortations to persevere in the faith that punctuate the book of Hebrews (2:1–4; 3:7–4:13; 5:11–6:12; 10:19–39; 12:14–29) are a familiar theme in Jewish and Christian apocalyptic literature.

The General Epistles. The main message of James is that the last days are here (1:2; 5:3) and with it the messianic woes (1:2–12; 5:1–12). Therefore, believers will need to faithfully endure the great tribulation until the second coming of Christ. But there are two indications that James also teaches that the kingdom of God has dawned in the midst of the great tribulation. First, Christians experience even now the eschatological quality of joy (James 1:2–3; cf. Joel 2:21–27). Second, Christians also share in the end-time gift of wisdom (James 1:5–8).

First Peter is similar to James with regard to its inaugurated eschatology. Thus, the church suffers the messianic woes/great tribulation (1 Pet. 1:6, 11; 3:13–17; 4:12–19; 5:1–9). Nevertheless, the age to come/kingdom of God has broken into the midst of this age, as evidenced by the eschatological joy and God’s protective power that it brings (1:5–6).

Second Peter does seem to stress the “not yet” aspect of the kingdom of God. Thus, the kingdom of God still waits to be entered (1:11), is hindered by end-time apostasy (2 Pet. 2), and has been postponed (3:1–10). Yet the “already” aspect of the kingdom is not entirely absent. This is evidenced by the fact that the transfiguration of Christ on the mountain was a display of the coming power and glory of the age to come, a glory revealed to the disciples on the mountain and now communicated to all believers (1:16–19).

Jude is devoted to alerting Christians to the reality that they are in the midst of the end-time holy war (vv. 3, 20–23), as can be seen by their struggle with the false teaching of end-time apostasy (vv. 5–19). Nevertheless, because believers possess the eschatological gift of the Holy Spirit, they will prevail to fully enter the kingdom of God (v. 20).

The Letters of John attest to the overlapping of the two ages—that is, inaugurated eschatology. Thus, on the one hand, the spirit of antichrist is here (1 John 2:18; 2 John 7), along with the false teaching that it breeds (1 John 2:20–29; cf. 2–3 John); but on the other hand, the Johannine community has the end-time anointing of the Holy Spirit, which preserves believers from evil and deception (1 John 2:20–21; 3:1–10). Moreover, Christians presently have eternal life through Christ, one of the blessings of the kingdom of God (1 John 5:11–13).

Revelation

The “already/not yet” aspects of the kingdom of God are manifested in Revelation in the following way: the kingdom of God has already dawned in heaven, but it has not yet appeared on earth. Regarding the former, it is clear from 1:9; 5:1–14; 12:1–6 that Jesus’ death and resurrection inaugurated the advent of the kingdom of God in heaven. Thus, Jesus obediently underwent the messianic woes on the cross and was then raised to heavenly glory, triumphant over the great tribulation. There in heaven, Christ reigns as the invisible Lord over all (including Caesar). But that the kingdom of God has not yet descended to earth is clear in Revelation from two present realities. First, even though Jesus has endured the great tribulation/messianic woes, his followers continue to face many trials (chaps. 6–18). There is no deliverance for them from such affliction until the return of Christ in glory (chap. 19). The only possible exception to this is the divine protection of the 144,000 (chaps. 7; 14). Second, the kingdom of God has not appeared on earth; that event awaits the parousia (chap. 20 [assuming that the premillennial interpretation of that chapter is the most viable reading]). In all of this, it seems that the messianic woes/great tribulation are the divine means for purging the earth in preparation for the future arrival of the temporal, messianic kingdom (chap. 20). After Christ’s one-thousand-year reign on earth, this temporal messianic kingdom will give way to the eternal kingdom of God and its new earth and new heaven (chaps. 21–22). It must be acknowledged, however, that interpretations of chapters 20–22 greatly vary, depending on whether one takes a premillennial, amillennial, or postmillennial perspective.

Conclusion

The preceding data thus seem to confirm that the most apt description of the relationship between the two ages and the kingdom of God that informs the NT is inaugurated eschatology: with the first coming of Christ, the kingdom of God/the age to come dawned, but it will not be until the second coming of Christ that the age to come/kingdom of God will be complete. The church therefore lives in between the times. That is to say, the age to come has broken into this present age, and it is only through the eye of faith that one can now perceive the presence of the kingdom of God.

Omniscience

The English word derives from the Latin omnis (“all”) and sciens (“knowing”). Though not found in Scripture, the term accurately describes an exclusively divine attribute. God has perfect infinite knowledge of himself and everything actual and possible (1 Sam. 23:8–13; Job 37:16; Pss. 33:13–15; 139:2–6, 11–12; 147:5; Prov. 15:3; Isa. 40:14; 46:10; Dan. 2:22; Matt. 11:21–23; John 21:17; Acts 15:18; 1 Cor. 2:10–11; Heb. 4:13; 1 John 3:20). God’s omniscience is eternal, encompassing all things past, present, and future. It includes complete knowledge of all human choices, the occurrence of all events, and the outworking of all contingencies.

Orphan

Taken together “poor,” “orphan,” and “widow” are mentioned in the NIV 280 times, evidence of God’s particular concern for those in need. “Poor” is an umbrella term for those who are physically impoverished or of diminished spirit. In biblical terms, “poor” would include most orphans and widows, though not every poor person was an orphan or widow. With over 170 references to the “poor” in the NIV, the biblical writers emphasize God’s concern for the poor. This is best summarized in Deuteronomy: “There will always be poor people in the land. Therefore I command you to be openhanded toward your fellow Israelites who are poor and needy in your land” (15:11).

The Poor

Old Testament. All sections of the OT (including the Torah, Major Prophets, Minor Prophets, and wisdom literature) contain both instructions and warnings regarding the treatment of the poor. Portions of the tithes and offerings were to be set aside for the needs of the poor (Deut. 14:28–29; 26:12–13). The law made specific provisions that allowed the poor in the land to glean from fields that they had not planted or tended (Lev. 19:9–10; 23:22). Boaz’s allowance of Ruth’s gleanings is an example (Ruth 2:7–8, 15, 23).

Favor was given to those who were kind to the poor (Job 29:12; 30:25; 31:16; Ps. 112:9; Prov. 19:17; 22:9; 28:8, 27; Isa. 58:5–7; Jer. 22:16). Inversely, those who did not care for the poor were strongly warned (Prov. 21:13; Ezek. 16:49; Amos 8:4–9). The OT often warns against oppression of the poor, with the added emphasis that God is their defender (2 Sam. 12:3–4; Job 20:19; Pss. 109:16; 140:12; Prov. 14:31; 23:11; Isa. 3:14). If a poor person made a vow, specific regulations were provided to prevent a pledge of unfair amount and to prevent the pledge from being kept overlong (Lev. 27:8; Deut. 24:12). Israelites who were hired as workers because they were impoverished were to be treated fairly and not as slaves (Lev. 25:39–42; Deut. 24:14–15). The poor were to be judged fairly, being shown neither favoritism nor oppression because of their situation (Exod. 23:3, 6; 30:15; Lev. 19:15; Job 34:19; Ps. 49:2; Isa. 10:2).

In addition, the poor were not to be disregarded in the Sabbath Year or Jubilee Year. During the Sabbath Year, the poor and the needy of the land were permitted to gather food from the land, including the fields, olive groves, and vineyards (Exod. 23:11). If a man became poor and was forced to sell his land, and if it was not redeemed by a family member, the land would be returned to the man during the Jubilee Year (Lev. 25:25–30). Also, if a man was forced to submit himself to being a hired worker, he would be redeemed in the Jubilee Year (Lev. 25:47–54).

New Testament. The NT advances the atmosphere of kindness and nonoppression toward the poor and those in need found in the OT. The NT church was marked by such a real and selfless generosity that its members sold their own possessions and gave to “anyone who had need” (Acts 2:45). The poor were to be treated with generosity, and needs were to be addressed whenever they were discovered (Matt. 19:21; Luke 3:11; 11:41; 12:33; 14:13; 19:8; Acts 6:1; 9:36; Rom. 15:26; Gal. 2:10).

Kindness to the poor was regarded as a natural manifestation of the love of God. Several NT writers considered a lack of concern and kindness toward the poor in a believer’s life cause to question the authenticity of that person’s faith (James 2:15–16; 1 John 3:17–18).

Furthermore, because of the incarnation of Christ, in which the almighty God chose to dwell with humanity, distinctions between believers on the basis of material wealth and, more specifically, favoritism toward the rich were expressly forbidden by the NT writers (1 Cor. 11:20–22; Phil. 2:1–8; James 2:1–4).

Orphans

Other specific biblical instructions regarding people in need concern those without parents and especially those without a father. Such individuals are referred to as “fatherless.” As with the provisions made for the poor, oppression of orphans or the fatherless was strictly forbidden (Exod. 22:22; Deut. 24:17; 27:19; Isa. 1:17; 10:1–2; Zech. 7:10). Furthermore, God is often referred to as the provider and helper of the orphan or fatherless (Deut. 10:18; Pss. 10:14, 18; 68:5; 146:9; Jer. 49:11). Jesus promised not to leave his followers as “orphans,” implying that he would not leave them unprotected (John 14:18). In one of the clearest statements of how Christian belief is to manifest itself, James states, “Religion that God our Father accepts as pure and faultless is this: to look after orphans and widows in their distress and to keep oneself from being polluted by the world” (James 1:27). (See also Fatherless.)

Widows

Since widows are bereft of their husbands and thus similar to orphans in vulnerability and need, they are the beneficiaries of special provisions in both Testaments. Oppression was forbidden (Exod. 22:22), provisions were to be given in similar fashion to that of the poor and orphans (Deut. 24:19–21), and ample warnings were given to those who would deny justice to widows (Deut. 27:19). Jesus raised a widow’s son from death (Luke 7:14–15), a miracle especially needed because she lacked provision after her only son’s death. The apostle Paul gave specific rules to Timothy regarding who should be placed on the list of widows to receive daily food: they must be over sixty years old and must have been faithful to their husbands (1 Tim. 5:9). In the book of Revelation, a desolate city without inhabitants is aptly described as a “widow” (18:7). (See also Widow.)

Poor

The Poor

Orphans

Widows

Poverty

The Poor

Orphans

Widows

Welfare Programs

Governmental agencies established to distribute money, vouchers, medical coverage, and other necessities to those who are in need and who qualify for such distributions according to government-established rubrics. Welfare programs as we know them in our own modern societies are modern creations of secular states and are not aspects of the biblical or ancient Near Eastern world. The Bible, however, significantly addresses the complex subject of poverty and Israel’s responsibility to the poor.

The OT emphasizes Israel’s responsibility for the poor, especially fellow Israelites, but also foreigners sojourning in Israel (Exod. 22:25; Lev. 25:25, 35; Ruth 2:10). Because of the blessings bestowed on them by God, Israelites were commanded to be personally generous to those in need (Lev. 25:36–38; Deut. 15:7–13). They were to underharvest their fields, vineyards, and groves so that the poor might glean from them (Lev. 19:9–10; Deut. 24:19–22; Ruth 2:2–3, 7–11). Those who aided the poor were promised blessing (Prov. 19:17; 22:9; 28:27).

The powerful were not to oppress the poor by lending to them usuriously (Lev. 25:36–38) or enslaving them indefinitely (Lev. 25:39–42; Deut. 15:12; 24:14–15). Oppression was a grave offense because God had led Israel out from oppression in Egypt (Exod. 22:21; 22:9; Ps. 72:4, 12–14; Prov. 22:16; Jer. 22:17–19; Ezek. 18:5–9; 22:29–31; Amos 4:1–3).

Particularly in Proverbs, Israel is also cautioned against behaviors that lead to poverty, including sloth (6:6), slacking (10:4), neglecting discipline (13:18; 20:13), loving sleep (20:13), loving pleasure (21:17), heavy drinking and gluttony (23:21), and empty pursuits (28:19).

The NT builds and expands on the OT’s admonitions about treatment of the poor. Giving to the poor remains an imperative (Acts 2:45; Rom. 12:13; James 2:15; 1 John 3:17), but it is to be done without fanfare (Matt. 6:2–3; Mark 12:38–40). Generosity ought to be from the heart and regardless of means (Luke 21:2–4; 2 Cor. 8:1–5), yet not under compulsion (2 Cor. 8:8–9; 9:7). Christians are called to assume responsibility for themselves (2 Cor. 11:9; Eph. 4:28; 2 Thess. 3:7–11) and their families (1 Tim. 5:8, 16).

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1. Phantom Pain

Illustration

Dr. Paul Brand

Amputees often experience some sensation of a phantom limb. Somewhere, locked in their brains, a memory lingers of the nonexistent hand or leg. Invisible toes curl, imaginary hands grasp things, a "leg" feels so sturdy a patient may try to stand on it. For a few, the experience includes pain. Doctors watch helplessly, for the part of the body screaming for attention does not exist. One such patient was a medical school administrator, Mr. Barwick, who had a serious and painful circulation problem in his leg but refused to allow the recommended amputation.

As the pain grew worse, Barwick grew bitter. "I hate it!" he would mutter about the leg. At last he relented and told the doctor, "I can't stand it anymore. I'm through with that leg. Take it off." Surgery was scheduled immediately. Before the operation, however, Barwick, asked the doctor. "What do you do with legs after they're removed?"

"We may take a biopsy or explore them a bit, but afterwards we incinerate them," the doctor replied.

Barwick proceeded with a bizarre request: "I would like you to preserve my leg in a pickling jar. I will install it on my mantle shelf. Then, as I sit in my armchair, I will taunt that leg, 'Hah! You can't hurt me anymore!" Ultimately, he got his wish. But the despised leg had the last laugh. Barwick suffered phantom limb pain of the worst degree. The wound healed, but he could feel the torturous pressure of the swelling as the muscles cramped, and he had no prospect of relief. He had hated the leg with such intensity that the pain had unaccountably lodged permanently in his brain.

Phantom limb pain provides wonderful insight into the phenomenon of false guilt. Christians can be obsessed by the memory of some sin committed years ago. It never leaves them, crippling their ministry, their devotional life, their relationships with others. They live in fear that someone will discover their past. They work overtime trying to prove to God they're repentant. They erect barriers against the enveloping, loving grace of God. Unless they experience the truth in I John 3:19-20 that "God is greater than our conscience," they become as pitiful as poor Mr. Barwick, shaking his fist in fury at the pickled leg on the mantle.

2. I Kept an Open Door

Illustration

Rabbi Aaron Leib of Primishlan

A Jewish story goes: I went up to Heaven in a dream and stood at the Gates of Paradise in order to observe the procedure of the Heavenly Tribunal. I watched as a learned Rabbi approached and wished to enter. "Day and night," he said, "I studied the Holy Torah."

"Wait," said the Angel. "We will investigate whether your study was for its own sake or whether it was a matter of profession and for the sake of honors.

A Righteous Person [a Zaddik] next approached. "I fasted much," he said, "I underwent many ritual cleansings; I studied the Zohar the mystical commentary on the Torah day and night."

"Wait," said the Angel, "until we have completed our investigation to learn whether you motives were pure."

Then a tavern-keeper drew near. "I kept an open door and fed without charge every poor man who came into my inn," he said.

The Heavenly Portals were opened to him.

3. A Favor Returned

Illustration

The Yehudi

A thief in his old age was unable to ply his "trade" and was starving. A wealthy man, hearing of his distress, sent him food. Both the rich man and the thief died on the same day. The trial of the rich man occurred first in the Heavenly Court: he was found wanting and sentenced to Purgatory. At the entrance, however, an angel came hurrying to recall him. He was brought back to the court and learned that his sentence had been reversed. The thief whom he had aided on earth had stolen the list of his iniquities.

4. Love Is Action

Illustration

Cloverleaf Mall

Two weeks after the stolen steak deal, I took Helen (eight years old) and Brandon (five years old) to the Cloverleaf Mall in Hattiesburg to do a little shopping. As we drove up, we spotted a Peterbilt eighteen-wheeler parked with a big sign on it that said, "Petting Zoo." The kids jumped up in a rush and asked, "Daddy, Daddy. Can we go? Please. Please. Can we go?"

"Sure," I said, flipping them both a quarter before walking into Sears. They bolted away, and I felt free to take my time looking for a scroll saw. A petting zoo consists of a portable fence erected in the mall with about six inches of sawdust and a hundred little furry baby animals of all kinds. Kids pay their money and stay in the enclosure enraptured with the squirmy little critters while their moms and dads shop.

A few minutes later, I turned around and saw Helen walking along behind me. I was shocked to see she preferred the hardware department to the petting zoo. Recognizing my error, I bent down and asked her what was wrong.

She looked up at me with those giant limpid brown eyes and said sadly, "Well, Daddy, it cost fifty cents. So, I gave Brandon my quarter." Then she said the most beautiful thing I ever heard. She repeated the family motto. The family motto is in "Love is Action!"

She had given Brandon her quarter, and no one loves cuddly furry creatures more than Helen. She had watched Sandy take my steak and say, "Love is Action!" She had watched both of us do and say "Love is Action!" for years around the house and Kings Arrow Ranch. She had heard and seen "Love is Action," and now she had incorporated it into her little lifestyle. It had become part of her.

What do you think I did? Well, not what you might think. As soon as I finished my errands, I took Helen to the petting zoo. We stood by the fence and watched Brandon go crazy petting and feeding the animals. Helen stood with her hands and chin resting on the fence and just watched Brandon. I had fifty cents burning a hole in my pocket; I never offered it to Helen, and she never asked for it.

Because she knew the whole family motto. It's not "Love is Action." It's "Love is SACRIFICIAL Action!" Love always pays a price. Love always costs something. Love is expensive. When you love, benefits accrue to another's account. Love is for you, not for me. Love gives; it doesn't grab. Helen gave her quarter to Brandon and wanted to follow through with her lesson. She knew she had to taste the sacrifice. She wanted to experience that total family motto. Love is sacrificial action.

5. WASHED ANY FEET LATELY?

Illustration

John H. Krahn

As Jesus and his disciples gathered in the upper room, something seemed to be wrong. Although it is not explicitly stated in the narrative, we can surmise what it might have been. But first let us set the stage. In the Lord’s day when people gathered for a meal, it was the slave’s duty to wash the people’s feet before the meal began. The Lord and his disciples were poor; therefore the disciples probably took turns washing off the dust of the roads from the sandaled feet of the little brotherhood. Normally they did it willingly as a matter of course. But tonight, all of them sat stubbornly in their places and would have none of the menial duty. Perhaps on their journey to the upper room they continued to argue with each other as to whom would have the position of honor when Jesus ushered in the kingdom of God. Perhaps with ruffled tempers and with sore feelings, they trooped into the upper room like a group of sulking schoolboys, not one among them willing to see the pitcher and basin and towel set out for their use. And so, for once, the customary little courtesy was not carried out, and they began their meal with feet still travel-stained. An uncompromising spirit prevailed.

Wanting to clear the air and cleanse this childishness out of their hearts, the Lord took the role of the servant, rose and carried through his dramatic action. The disciples were shocked, as clearly demonstrated by Peter’s challenging the appropriateness of the Lord’s action. In the foot washing, Jesus demonstrated his earlier words spoken just before he entered into Jerusalem, "Whoever would be great among you must be your servant ... even as the Son of man came not to be served but to serve, and to give his life as a ransom for many."

Have you washed any feet lately? I am not referring to your own, although good personal hygiene is laudable. Have you been like the Lord, humbled yourself and done an act of servanthood that was uncalled for, unexpected, yet very Christlike? An act like shoveling the sidewalk of a neighbor who often lets his dog run all over your property. An act like continuing to speak well of someone who constantly knifes you in the back. Continuing to love your kids when they do things that make you dislike them. Coming to the church to help paint twice in one week when you notice that many of your fellow parishioners did not care enough to pitch in once. It means giving the extra needed ... be it forgiveness, monetary offerings, service, or what have you ... because you have been touched by Jesus and have felt his love for you.

The Lord of the universe has knelt at our feet, has been our slave, our brother, our friend, and our salvation. Are any of us better than he? Are we more important than he? Should our knees be deprived of the opportunity of touching the floor in order that we can also be in a position to do a little foot washing?

6. TO BE WHAT WE ARE

Illustration

John H. Krahn

Gentle Jesus, meek and mild ... sweet, passive, wish-washy Jesus was not the man who whipped animals and beat up money changers at the annual Passover festival in Jerusalem. Tables overturned, money crashing to the floor, rolling everywhere, pigeons frantically flying for cover, men screaming in pain, adding salty language to the cacophony of sound and confusion all taking place in the Holy Temple. "What has the Master gotten himself into now?" his disciples probably worried. "Take these things away," Jesus screamed, "You shall not make my Father’s house a house of trade."

Slowly order was restored, perhaps coming at the point of Jesus’ exhaustion. Gingerly, Jews quizzed him on the appropriateness of his behavior. "What sign have you to show us for doing this?" they asked. A reasonable question from the uninitiated. One might rather have expected a few cries of "Throw the bum out of here" or demands for retribution. Jesus probably commanded so much authority that hasty action against him was not considered wise.

Our Lord's answer to their question confused his hearers. "Destroy this temple, and in three days I will raise it up," Jesus offered.

"It has taken forty-six years to build this temple and will you raise it up in three days?" they questioned in unbelief. At the time not even Jesus’ disciples understood what he was suggesting. Only after his resurrection did they realize that the temple referred to his body that would be destroyed and then resurrected in three days.

In Jesus’ ministry there is evidence that he regarded his death as the means by which the old sacrificial system would be condemned and the new Israel would come into being after his resurrection. Here he refers to his body as the temple. Later Saint Paul refers to the church as the "body of Christ" - a body alive, growing, reaching out, ever-changing with many parts working together for the good of the whole. Its hands are not made for patting itself on the back but for reaching out to the lost. Its eyes are not fixed on a rearview mirror looking at where it has been but are busy seeking a glimpse of the Father’s vision of where it should go. Its legs do not run in busy circles but walk the road of obedience. It does not lose heart when confronted by risk but follows the Spirit’s leading even into the unknown. Its mouth does not seek to speak of Jesus as the eschatological manifestation of the ground of our being, but as God’s gift of love and forgiveness for those who are hurting. The church endeavors to unite its mind with God’s mind, its will with his will, its purposes with his purposes, and its plans with his plans.

Seized by the Spirit of God the church lives as if all depends on God, for its very life is dependent upon God. It shares with God in the salvation of his children. As it does this, it gently comforts the afflicted and boldly afflicts the comfortable. Jesus, the church’s head, is its leader. Jesus, meek and mild, sometimes; Jesus, bold and belligerent, often.

"To be or not to be," is rarely the question for the church. Jesus dwells in the midst of our community. We are the church - the body of Christ. Come Holy Spirit, we pray, help us to be more completely what we are.

7. The Secret of "Shmily"

Illustration

Staff

Let me tell you about a little girl who discovered a great secret from her grandparents. Ever since she could remember, her grandparents had played this secret little game. They would leave the word "Shmily" "S-H-M-I-L-Y" around the house for one another. Grandfather would stuff little notes with the word "Shmily" in Grandmother's sock drawer. Grandmother would trace the word "Shmily" in the steam on the bathroom mirror so Grandfather would see it when he took his morning shower. Over the years, they competed to see who could find the most creative way to leave a "Shmily" note for the other. And when Grandmother lost her ten-year fight against cancer, her casket was wreathed with a huge bouquet of flowers. And on the yellow ribbon around the bouquet was that one word, "Shmily." The thing that held her grandparents'' marriage together, the thing that nourished them in life and sustained them in death: Shmily. What does Shmily mean? S-h-m-i-l-y: See how much I love you.

Imagine the impact of this continued fun expression of love on a little girl seeing her grandparents love in action.

8. Follow Me

Illustration

Albert Schwitzer

At the end of Albert Schweitzer's book "The Quest for the Historical Jesus" Schweitzer writes these words: "He comes to us as One unknown, without a name, as of old, by the lakeside. He came to those men who knew him not. He speaks to us the same word: "Follow me!" and sets us to tasks, which He has to fulfill for our time. He commands. And to those who obey Him, whether they be wise or simple, he will reveal Himself in the toils, the conflicts and the sufferings which they shall pass through in His fellowship, and, as a ineffable mystery, they shall learn in their own experience who He is."

9. Where You Do Not Wish To Go

Illustration

John E. Sumwalt

Wilma Petersen chaired the social concerns committee in her church. She also headed an action group that lobbied the state legislature on senior citizen issues; she served on the regional Commission on Aging and was secretary of a city task force that was seeking a government grant to build low income housing. When the doctor told her she needed gallbladder surgery, the first thing she said was, "How long will I be laid up?" When she was assured it would only be four to six weeks, she said, "Oh, that won't be so bad, I can write letters and make phone calls while I'm recovering." The doctor frowned, but he didn't say anything; he didn't think it would do any good. Wilma was a determined woman. It would take a lot more than a doctor's warning and a little thing like gallbladder surgery to slow her down.

Ten weeks later, Wilma was feeling worse than she had before the operation. She couldn't understand why she wasn't getting better. The doctor suggested that she come in for tests. When the results came back, he came immediately into her room and broke the news to her as gently as he could.

"Wilma, I'm sorry to have to tell you this, but the blood tests show that you have AIDS."

Wilma couldn't believe her ears. How could a 70-year-old woman get AIDS? "It was in the blood transfusion you received during your surgery," he said. Wilma just couldn't believe it. What was she going to do?

It wasn't that she was afraid of dying. Wilma was prepared for death, even a slow, painful death, if that's the way it came. That was the way of the world. She had seen enough of death to know that no one was spared. Her husband had died of lung cancer and she had lost a son to polio. It was the thought of telling her family and friends. What would they think . . . that she had been indiscreet?

She didn't tell anyone at first, but as the disease progressed she decided that people had a right to know. It was an incident with a needle that convinced her to tell. A nurse in the doctor's office had been about to give her an injection one day when the needle slipped and she pricked her own finger. The fact that it occurred before the injection spared the nurse any danger of infection, but Wilma could see that it had been very upsetting to her. The nurse knew she had AIDS. Wilma decided that everyone else who came into contact with her had a right to know, too.

The word spread fast. There were many expressions of caring; phone calls, cards, letters and quiet conversations with neighbors and friends. People were horrified for her and sympathetic at the same time -- or so it seemed. She felt no sense of rejection until the following Sunday morning when she went to church. She sat in her usual pew but the people who always sat beside her, or in the pews around her, sat elsewhere. She was beginning to think no one was going to sit near her at all, when Kevin Holmstead, that nice young man from the bank who usually sat near the back, came in and sat beside her on the end of the pew next to the aisle in the same spot her husband Frank had always sat when he was alive. Kevin greeted her pleasantly as if nothing had changed. "Maybe he hasn't heard yet," she thought to herself, but something about his manner told her that he sat beside her because he had heard. That was the beginning of their special friendship. From then on Kevin sat beside her every Sunday that she was able to go to church.

Wilma lived just three years from the time her AIDS was diagnosed -- and much of the last few months of her life she was in bed at home or in the hospital, too weak to move around on her own. During that time her family members and several volunteers, organized by Kevin, took care of all of her bodily needs. They bathed and fed her and helped her with her toilet, changing her diapers when there was need. They took turns pushing her around in her wheelchair and carrying her from the bed to the couch and back again. But during the first two-and-a-half years of her illness, before she was bedridden, Wilma was very much the crusader that she had been all of her life. She organized a support group for persons like herself who were living with AIDS. She visited AIDS patients in their homes, in hospitals and hospices. Many of them told how they had been forsaken by family and friends, how they had lost their homes and their jobs, how difficult it was to get the medical treatment they needed, and how insurance companies and the government denied them financial assistance. She wrote to congresspersons and state legislators about the needs of persons with AIDS. She lobbied the city council to pass an ordinance which would prevent landlords and employers from discriminating against persons with AIDS. She spoke to church and civic groups, pleading with them to support the human rights of all persons.

On the day that she died, Wilma asked Kevin if he would help to carry on her work. He promised her that he would, and he thanked her for all that she had done. He said, "It will be easier for me because of you."

On the Sunday following Wilma's funeral, Kevin stood up in church during the time for expressing prayer concerns and said, "You all know how important Wilma's work has been in this community. Will you help me to continue what she has started? There are many persons with AIDS among us who need our love and support. A great many of them are members of the gay and lesbian community, as I am. Will you stand with us in our time of need?"

10. The First Fruits of the Spirit

Illustration

Jane Shepherd

Do we have the first fruits of the Spirit? Can someone coming into our door to visit for the first time recognize these traits in us?

Love: do we love each other, and do we love those who are different from us? Do we love and welcome visitors, no matter who they are? Do we try to make their acquaintance, so that we can love them? Do we put their comfort above our own?

Goodness: Peter tells us to support our faith with goodness, and goodness with knowledge. Our salvation is the result of God's goodness. Likewise, other persons should benefit as a result of our goodness. Our mission work should clearly show our faith in God's goodness.

Peace: Is there peace between us, and peace within us? Can someone tell by being with us, that we have a peaceful soul, based upon God as the source of all that we have?

Faithfulness: Is our steadfastness to Christ's church based upon an enduring loyalty that is true to God, no matter how we feel about the pastor, the district, the conference, the women's group, the organist, or any other facet of our organization?

Gentleness: Do we exhibit care and protection for all of God's creation? Are we gentle with the environment, with each other, and with ourselves?

Joy: Do we look joyous to the outsider? Do we feel joy inside? True joy in being a child of God should be able to override all unhappiness and bitterness we feel, and should be reflected in our total involvement in our worship.

Kindness: This action word can be directed outwardly or inwardly. Do we show compassion and generosity to others and ourselves?

Patience: How many of us are willing to let others (and ourselves) come along at each one's own pace? How many of us can forgive seven times seventy?

Self-Control: This is one of the hardest, and may include all of the others. This requires an inner discipline only manageable with the grace of God's Spirit to sustain us in our trials. Do we constantly pray for help in this area, and constantly call on God to help us? If not, we should.

11. Every Day to Read the Scriptures and Pray

Illustration

Larry R. Kalajainen

Martin Luther, the great reformer of the church back in the 16th century, made the comment one morning when he got out of bed that his work load that day was so heavy, that he knew he would never get it all done unless he spent three hours in prayer first. Many of us find it difficult to set aside 15 minutes a day for prayer, let alone three hours, but then, not many of us are having the impact on the world that Martin Luther did either. It was in his prayer that all his energies were collected, and his action became focused and effective.

What was true of Luther has been true of all those who have been effective and faithful servants of Christ. Who can imagine the incredible success of the early Methodist movement without the disciplined prayer life of John Wesley and the early Methodist class meetings where people gathered to pray, to worship, to encourage and exhort one another in love? Wesley once wrote to a young preacher who was suffering from burn-out, "O begin! Fix some time every day to read the scriptures and to pray. It is for your life. Without this all else would be trifling and idleness." The list could go on and on. All who have been faithful witnesses and seemingly tireless in doing what is right have been sustained and inspired by their hope in God's new creation, and for all of them, that vision has been kept alive by a regular and disciplined habit of prayer.

12. FOLLOW THE LEADER

Illustration

John H. Krahn

A father was filling out the application form for his daughter who was seeking entrance to a very exclusive college. He came to the question on the form asking whether his daughter was a leader. In honesty he wrote, "No, but she’s a good follower." A few weeks later a letter arrived notifying him that his daughter had been accepted. At the bottom of the letter the dean had written, "Since the entering class of 500 has 499 leaders, we thought there ought to be one follower." Unlike the entering class of that college, the church has but one leader and many followers. Jesus Christ leads, we follow.

Remember when we, as children, played the game, "Follow the Leader"? To be a good player we had to keep our eyes on the leader and our mind on the game. As we anticipated the next action, we were able to follow it within a split second. It is difficult to follow our Lord’s lead when our eyes and minds wander away from him by focusing on ourselves or on plastic goals and desires. By plastic, I mean things that lack substance compared to love, joy, peace, patience, and kindness which the Bible describes as the fruits of knowing Christ and following him.

If you haven’t tasted joy for awhile and peace is something you have been longing for, consider getting your eyes back on the Leader. We do that by getting back into the Bible, by talking our life over with him in prayer, and by tasting his forgiveness at the Holy Communion table. Goodness, patience, and kindness can be ours as we follow the Leader.

And the ever popular concept of love ... what about that? The Lord, dwelling in the hearts of his followers, helps them develop a love that is fervent, hardy, and creative. A love that strains like a horse in full gallop. A love that endures like the strength of a long-distance runner. One that helps us create our own personality as we help others create theirs.

13. Suffering and Repentance

Illustration

John Bergland

Trevor Beeson stood at the high altar of Westminster Abbey to celebrate the marriage of his daughter, Catharine, to Anthony, aged twenty-three. Nine months later he stood before the same altar for Anthony's funeral, who was killed when his car ran into a wall in East London. Four months later, Trevor returned to the altar beside the coffin of his friend and hero Earl Mountbatten, who died when his fishing boat was blown to pieces by Irish terrorist. Reflecting on the experience, he said he could not blame God for these senseless tragedies. He wrote:

I should find it impossible to believe in, and worship, a God who arranged for the great servants of the community to be blown up on their holidays and who deliberately turned a young man's car into a brick wall. . .. This is not the God of love whose ways are revealed in the Bible and supremely in the life of Jesus Christ.

Beeson found two insights that helped him to cope with his tragedy and to look beyond it: "The first is that, although God is not responsible for causing tragedy, he is not a detached observer of our suffering. On the contrary, he is immersed in it with us, sharing to the full our particular grief and pain. This is the fundamental significance of the cross."

Second, although we naturally ask, "Why did it happen?" Beeson discovered that the more important question is "What are we going to make of it?"; "Every tragedy contains within it the seeds of resurrection." This is, after all, the whole point of our pilgrimage through Lent, to Good Friday, and Easter morning.

Are those who experience innocent suffering worse than anyone else? Of course not. It can happen to any of us. But is there a connection between innocent suffering and human action? Of course there is, and unless we change our way of living, we may all experience the same suffering. What does Jesus offer us when we experience this kind of suffering? The power of God to hold us firm, to give us strength, and to see us through.

14. Obedience and Compassion

Illustration

Joe Pennel

There is a lot of talk today about what makes Christmas. Newspaper and television advertisements coax people into believing that they can have a real Christmas by going to a festive shopping center, eating at trendy restaurants, or watching glittering "Christmas programs" on television. Others believe that Christmas is made by the fastidious keeping of time-honored family rituals, such as, sentimental ornaments on just the right tree, eating food from a menu which has been handed down from generation to generation, or by visiting the same relatives at precisely the same time on Christmas Day. Some believe that Christmas is made by purchasing a uniquely special gift for every relative, friend, and acquaintance. To be sure, all of these contribute to our cultural understanding of Christmas.

But the answer to "What makes a real Christmas?" must be found in human history. That is what Joseph did. And, in a very real sense, it was the theology of Joseph which made possible the first Christmas. If Joseph had not cooperated with God's action in human history, the birth of Jesus would have been quite different.

The witness of Joseph calls us to cooperate with God's work in today's world. It calls us to respond to God's action among us. Joseph, not having all of the evidence and knowledge of the future, decided to do more than law and custom required. He elected to do more than was expected of him. He let justice and compassion guide his decision about his pregnant betrothed. He was pulled, not by the strength of custom, but by the law of love.

15. Believing with the Heart

Illustration

King Duncan

A cynical young medical student confronted a pastor: "I have dissected the human body," he announced, "and I found no soul."

The pastor said, "That's interesting. When you dissected the brain did you find a thought? When you dissected the eye did you find vision? When you dissected the heart did you find love?"

The student answered thoughtfully, "No, I did not."

The pastor said gently, "Of course you believe in the existence of thoughts, of vision, and of love. The human soul is the totality of man's existence in relationship with God. Just because you cannot locate it on a medical chart does not mean that it does not exist." Most people accept such reasoning. We believe with our heads, but that is not the kind of belief that faith in Christ is about. "Even the demons believe," say the scriptures, "and tremble."

Faith in Christ is more than mere intellectual assent. It is believing with the heart, with the will, with adoration, and action.

16. Parable of Two Businessmen

Illustration

Staff

One man advertised his product in all the leading magazines using all the superlatives regarding his service, his quality and his ability.

The second businessman put advertising in second place of importance to the importance of giving genuine quality, real service and personal consideration.

Said the first businessman, "With all the advertising I pay for I can't understand why customers drive by my door to that smaller place of my competitor?"

But when customers were asked their opinion they said, "Go to Bill's, you know he will be fair and his product is always good."

The world's best advertising is still truth in action. The best test of Christian faith is love in action. The best business methods still include a good product, friendly service and personal concern. Your best advertisement of life is what your customers say about you.

All the business techniques in the world are dependent for real success on Christian principles; for man is intelligent enough to give the true.

The rich man, who built bigger barns, was still impoverished by the loss of his soul.

17. Embracing the Gracious Gift

Illustration

Joel D. Kline

Writing in a book entitled With Open Hands, Henri Nouwen asserts that "The challenge of the gospel lies precisely in the invitation to accept a gift for which we can give nothing in return. For the gift is the very life breath of God, the Spirit who is poured out on us through Jesus Christ. This life breath frees us from fear and gives us new room to live."

Nouwen's words remind us that the Christian faith is founded not upon your action or my action, but upon God's action: God loving us with a love that will not let us go; God choosing to dwell among us in Christ, taking human form; God seeking relationship and reconciliation with all the world; God adopting persons of faith as daughters and sons. Our task is but to receive the gift, to recognize and live in the assurance that all that we have in life—and indeed, all that we are—comes as a gift from God. Once we embrace this gracious gift which we cannot earn and which cannot be repaid, only then are we freed to become gracious givers.

18. The Language of God

Illustration

Billy D. Strayhorn

There was a mother mouse who decided to teach her children about the world. So she gathered all of her little mice and set out for a walk. They walked down the hall and turned to the right. Then they went down the hall and took another right. And suddenly they found themselves in front of the family cat dozing in the sunlight. The mother mouse was scared. But she didn't want to give in to her fright. So she signaled to the children to be very quiet and to follow as she began to tip toe quietly and slowly past the sleeping cat. Just as she was about to get past the cat, the cat's eyes popped open and raised its paw.

The little mice were petrified. What would their mother do? Well, just as the cat's paw started to come down, that mother mouse looked the cat right in the eye and started barking like a dog. And do you know what? The cat was so startled and frightened that it jumped up and ran away! The mother mouse, wiped her brow, shook a little and then turned to her little mice and said, "Children, I hope you learned a valuable lesson. Sometimes it's good to know a second language!"

It's the same way with us. It's good to know a second language. Salt and light are the language of God; the language of Grace; the language of hope and love. And when this language is translated into action it becomes the most beautiful language ever spoken. We're called to be salt and light and to speak the language of God as we live our faith. We're called to live the Word.

19. "Kiss an Artist Today"

Illustration

Maxie Dunnam

Bumper stickers carry a variation on many themes. The most recent one that got my attention was “kiss an artist today.” That’s easy for me. My wife and daughter are both artists. But the thought is expansive and the worth universal.

John Powell tells about two men who were brother priests. They had for many years experienced a rich and rewarding friendship. They had struggled together through the wilderness of long seminary training and had worked together in a community ministry. But that friendship ended in tragedy. One of the two friends was hit by a car and killed in front of the residence where the two men lived in their Christian community. When the other was informed that his friend lay dead in the street, he went running, cut through the onlookers and police and knelt at the side of his friend. He gently cradled the brother’s head in his arms and before all those people blurted out, “Don’t die. You can’t die! I never told you that I loved you!”

It could happen to any one of us, but it need not. Before this day ends, tell a person of your love. Show that love in action.

20. THE BEAUTY OF SELF-LOVE

Illustration

John H. Krahn

When we are emotionally healthy, all of us have a rather high regard of ourselves. It is natural and normal to enjoy the beauty of self-love. Although the Bible does not stroke self-love, it does not deny its validity either. What it speaks out against is selfish love, a love of ourselves that is exclusive of God and of others ... a love that has its priorities wrong. Whereas self-love is beautiful, selfish love is not.

In order to have the beauty of self-love, the Bible states that we must get our love priorities in order. The first object of our love must be God. The love God wishes demands the action of our whole personality. All of our being: moral, emotional, intellectual, and physical must go into our love of God. Only this is completely acceptable to God, and only this is adequate for his shaping of our lives. When we give God a mere fraction of ourselves, God himself becomes a mere fraction of what he might be to us.

Jesus not only wants to be in our lives but desires to be the master of our lives. He wants to be in the driver’s seat. If your life were likened to your automobile, where would Jesus’ place be in it? Would he be in the trunk like the spare tire only to be called forth in an emergency? Would he be in the back seat only being consulted occasionally for advice? Or, does he sit beside you, one with whom you have regular conversation? Or is he in the driver’s seat, at the controls, guiding your life in the direction he wants it to go?

When God is loved first and foremost and when we enjoy the beauty of a loving God, we can then enjoy the beauty of loving our neighbor. The word love in the Bible does not necessarily mean a personal liking, a sentimental affection, but rather it suggests our active good will in behalf of our neighbor. In other words, God says we are to love everyone even when we might not be able to like everyone.

Jesus’ parable of the Good Samaritan is a great model of neighborly love. The Samaritan overstepped all existing borders to do concrete costly acts of love, even to one considered an enemy. The teaching of Jesus is clear - the love of a neighbor has no boundaries.

Now we are at the point of insight. When we love God completely and have him guiding our lives and when we are enabled by God’s love for us to extend our love to all neighbors, we are now more able to enjoy the beauty of self-love. For we see our importance and our worth with the eyes of God, a God whose Son was not too high a price to pay to reclaim us. If God loved us so much, we can certainly love ourselves.

We are also able to love ourselves more when we let God rid our lives of feelings of hate for other people through the practice of neighborly love. And as we hate others less, as we are uncomfortable with others less, as we love others more, psychologically we will hate ourselves less, can be more comfortable with ourselves, and enjoy more of the beauty of self-love.

Innately we all have a sense of self-love essential for preservation. He has given us the gift of eternity through our Lord Jesus Christ and wants to bless us daily as we love and devote ourselves to him. And as we love God and our neighbor, our natural self-love moves out of the realm of selfishness. For you see, it is no longer exclusive, directing all energies inward. Now it is inclusive, for it is a love with priorities straight. God first, others second, and ourselves third. The beauty of God-love, the beauty of neighbor-love, the beauty of self-love, together they comprise the beauty of Christian love.

21. CHEEK-TURNING POWER

Illustration

John H. Krahn

How many of us are in the process of developing ulcers? How many of us are carrying resentments? How much damage is being done internally because we will not forgive someone who hurt us deeply? How much of our daily life is being colored grey by an angry mind quarreling in fantasy bouts with an adversary, an ex-husband, an ex-wife, a relative, a neighbor, a fellow worker, or even a fellow parishioner? Who are suffering from high blood pressure or even heart problems because they have not forgiven completely?

In the face of all of this, we consider the love chapter in the Bible, 1 Corinthians 13, for some very good advice. Saint Paul, inspired by the Holy Spirit, writes, "Love is not irritable or resentful ..."

Snow is hardly news in many parts of our nation. After a blizzard, it takes a snowplow to tackle the snowdrifts and help us become mobile again. Resentments are like snowdrifts, and forgiveness is the snowplow. In the Christian life forgiveness is a snowplow that opens roads again, removing barriers so that we can communicate and listen to those with whom we had been at odds.

When a person offends us, we feel like punching him out. Many a child has done just that on the way home from school at a predetermined spot. Those of us who are mature are more sophisticated but no less harmful as we unleash a lethal tongue, or verbally stab people behind their backs. God reminds us in the epistle that love is not resentful.

Our Lord Jesus Christ gave us some pretty tough advice while he was alive. On the subject we are considering, he says, "But if anyone strikes you on the right cheek, turn to him the other also." Jesus states that the mere fact that we have been wronged does not give us the license to do wrong. Followers of Jesus are not to retaliate but must even be willing to suffer the same injury again. Cheek-turning power is no easy matter. It is perhaps as powerful a weapon as there is toward maintaining and even improving most human relationships. When I have been wise enough to use it, I can tell you firsthand that it works.

Love is the language of forgiveness. Love does not resent, it forgives. Cheek-turning love is Christian love in action. On our own, we seldom have the power to turn the other cheek. Such power is only possible when Jesus Christ lives within us. It comes when we practice the presence of God, inviting Jesus’ indwelling through prayer. Then as we partake of his body and blood, we not only receive forgiveness for ourselves, but we also receive the powerful presence of Jesus Christ: a presence that can cause a cheek to turn and a life of loving forgiveness to plow through snowdrifts of resentment.

22. Do's and Don'ts

Illustration

A husband and wife didn't really love each other. The man was very demanding, so much so that he prepared a list of rules and regulations for his wife to follow. He insisted that she read them over every day and obey them to the letter. Among other things, his "do's and don'ts" indicated such details as what time she had to get up in the morning, when his breakfast should be served, and how the housework should be done. After several long years, the husband died.

As time passed, the woman fell in love with another man, one who dearly loved her. Soon they were married. This husband did everything he could to make his new wife happy, continually showering her with tokens of his appreciation. One day as he was cleaning house, she found tucked away in a drawer the list of commands her first husband had drawn up for her. As she looked it over, it dawned on her that even though her present husband hadn't given her any kind of list, she was doing everything her first husband's list required anyway. She realized she was so devoted to this man that her deepest desire was to please him out of love, not obligation.

23. My Brother's Keeper

Illustration

"Did you ever notice how you can line up six balls in a row," said Joe. "You hit the first one and the sixth one jumps away at almost the same speed?"

"So what," said Dick, "you rack them up and then hit the first ball and they all start to move."

"Well, it is curious to me," said Joe, "how the first one in line and the last one in line are the ones that move, while the rest stand still."

Joe was observing God's physical laws of the transmission of force at work. Each ball in the line had a role to play, even though most of them seemed to stand still. Even while staying in place, each one transmitted force to the next one. Two of the billiard balls took dramatic action, but all had a role in it.

The forces of humanity find each of us influencing many others. We do not live alone. The supplying of our food, clothing, and basic needs of our spiritual and physical lives is all a part of a larger scene.

Millions of people are involved. Some, who seem to stand still, may brag of their stability and their freedom from responsibility in world-wide crisis; but we all are involved in the forces and the messages that go forth to others.

We may breed confidence or fear, love or hate, kindness or selfishness. We dare not commit the sin of Cain, who arrogantly asked the question of God, "Am I my brother's keeper?" for God's answer is, "Yes, you are."

24. Getting Rid of the Bah Humbugs

Illustration

Brett Blair

Many years ago the Puritans thought that they were ruining Christmas with all their pagan rituals. They especially objected to the fact that the holiday usually came on a week day, therefore distracting people, they thought, from the Lord's Day of Sunday. But they did more than annually complain about it as we do. They took action and got rid of Christmas altogether. In Puritan settlements across 17th century America a law was passed outlawing the celebration of Christmas. The market place was ordered to stay open for business as though it was no special occasion and all violators were prosecuted. It was against the law to make plum pudding on December 25th. The celebration was not referred to as Yuletide but as fooltide.

So we want to reform Christmas and clean it up do we? Well, is this how far we want to go? Do we really want to be rid of it altogether? Then will Christmas, as the Puritans thought, be saved from us and our sinful ways. So what if we spend $40 billion annually on presents. Can you think of a better way of spending all that money than on gifts of love? And most of them are just that. And so what is all the lights and tinsel does create a fairy tale setting that soon disappears as does the so called Christmas spirit. At least it lets us know, if only for a brief time, what life can be like if we only try.

So let the message ring out this day, not that we are destroying this holy day, but rather, that we can never destroy this day. Behold, I bring you good tidings of great joy which shall be for all generations. For unto you is born this day, in the city of David, a savior who is Christ the Lord.

25. Funny but Critical Bible Erros

Illustration

Staff

CAMELS BIBLE In 1832 an edition had Rebekah leaving her tent to meet Isaac with a group of - not damsels - but camels.

WIFE-HATER BIBLE An 1810 version read, "If any man come to me, and hate not . . . his own wife (instead of :life"), he cannot be my disciple."

"SIN ON" BIBLE. The first English-language Bible to be printed in Ireland, in 1716, encouraged its readers to "sin on more" rather than "sin no more." A similar error in 1653 had declared: "Know ye not that the unrighteous shall inherit the kingdom of God?"

THE WICKED BIBLE of 1631 reported the Seventh Commandment as "Thou shalt commit adultery," a mistake that infuriated King Charles. He ordered all copies destroyed and fined all printers whose hands had touched the edition.

MURDER'S BIBLE. This 19th-century faux pas had Mark 7:27 as "Let the children be killed" instead of "filled."

PLACEMAKER BIBLE. a 16th Century printer had Jesus blessing the "place-makers" instead of "peacemakers." An American printer later substituted the "Parable of the Vinegar" for the "Vineyard."

PRINTERS Bible. Perhaps King David was on target in a 1702 edition, which quoted him as saying "Printers (instead of "princes") have persecuted me without cause.

26. GUTS TO BE CHICKEN

Illustration

John H. Krahn

Anyone who thinks Christianity is for sissies doesn’t know very much about it. The teachings of Jesus Christ are most challenging. Once he said, "If you are slapped on one cheek, turn the other." On the surface it seems as though our Lord expects us to be cowardly. Can you imagine how his words sounded to the disciples? They were rugged men of the sea, not panty-waists.

Looking deeper at his teaching, we see that Jesus Christ was calling forth from us a greater strength than hitting back. He suggests we elicit a force that can control the anger of hurt pride. One that can take a bad situation and change it into a good situation. Rather than hitting back and lowering oneself to the standards of the oppressor, stand tall, Jesus says; turn the other cheek.

It takes guts to be chicken. When someone spits in your face and walks away with his dry, our unreasonable but Christly behavior might well cause him to consider his action. If he is totally corrupt and does not see his sin, justice will still be accomplished; for the Lord says, "Vengeance is mine; I will repay." On the other hand, to spit back will only confirm an enemy and leave no chance to gain a brother.

When we consider the life of our Lord Jesus Christ and especially the story of Calvary, we find him obeying his own precepts. The soldier who nailed Jesus’ body to the tree may well have been the same one who proclaimed, "Surely this man was God’s Son."

We will never be able to turn the other cheek unless Christ gives us the power. To receive cheek-turning power we must first realize that our sins caused the hideous ring of hammer on nails as flesh parted and pain began. On the cross the other cheek was turned, and a man’s man as well as the God-man died.

As we feel the impact of Christ’s death for us, we are moved by his love. Our hearts then become receptive to a power from God that can cause us to do extraordinary things - like offering a cheek and thereby demonstrating we have the guts to be chicken.

27. BE DIFFERENT!

Illustration

John H. Krahn

I am told that some people in Massachusetts organized what they called an Apathy Club. The club has no dues, holds no meetings, elects no officers, takes no stand on anything, and makes no contributions of any kind to anything. Does that sound like something you would like? Forget it! If you are interested, that shows you are not qualified for membership.

Some people lead a life worthy of an organization like this. But the Apathy Club is not a viable choice for the Christian. Those who are willing to put their hand in the hand of the Man from Galilee must also be willing to get involved in the Father’s world.

Jesus’ message was profoundly simple. If you have two coats and meet a chap with none, give him one of them. Consider first your own faults before trying to change the other fellow’s shortcomings. If someone asks you to give him a hand with something, do twice as much as is expected of you. Say a prayer for those you find difficult to love. Jesus was different!

Christianity is an action word. The Christian has no choice but to get involved with another’s suffering. You must not be like Charlie Brown of the Peanuts comic strip who concludes, "There’s no problem so big that you can’t run away from it." Instead realize that your neighbor’s misery needs your company.

In his novel, Too Late the Phalarope, Alan Paton begins with the painful words, "Perhaps I could have saved him, with only a word, two words, out of my mouth. Perhaps I could have saved us all, but I never spoke them." Such a commentary should never be written about the Christian. You must be different.

28. Concrete Demonstrations

Illustration

King Duncan

There is a time honored story about a pastor who was supposedly a great lover of children. One day he looked at the sidewalk leading up to his house that had been freshly poured. Some youngsters were playing in it and leaving footprints in the fresh cement. He rushed out and yelled at the children.

Someone said to him; "Well pastor, we thought you liked children."

He said, "Yes, I love them in the abstract but not in the concrete."

The world is looking for concrete demonstrations of Christian love in action.

29. Human Government

Illustration

Charles Colson

Though it is hard to pen scripture down on exactly what role government has in the Christian's life, the following is offered as a starting point: The general function of human government, as instituted by God, may be said to be threefold: to protect, punish, and promote.

The Function of Protection: The moment Adam sinned it was obvious that civilizations would need some form of restraint and rule to protect citizens from themselves. An example of this function is seen in Acts 21:27-37 where Roman soldiers step in and save Paul from being murdered by his own enraged countrymen in Jerusalem.
The Function of Punishment: Both Paul and Peter bring this out. Paul writes that duly appointed human officials are to be regarded as God's servants to "bear the sword," that is, to impose punishment upon criminals (vv. 3,4). Peter tells us that governors are "sent by him for the punishment of evildoers" (1 Pet 2:13, 14).
The Function of Promotion: Human government is to promote the general welfare of the community where its laws are in effect. Paul commands us to pray for human leaders "that we may lead a quiet and peaceable life in all godliness and honesty" (1 Tim 2:1,2). New King James Version Notes, Thomas Nelson, p. 1152

Converesly, we have a responsibility to human government. It is impossible for a believer to be a good Christian and a bad citizen at the same time. As children of God our responsibility to human government is threefold:

We are to recognize and accept that the powers that be are ordained by God. "Let every soul be subject to the governing authorities. For there is no authority except from God, and the authorities that exist are appointed by God." (Rom 13:1) This truth applies even to atheistic human governments unless, of course, the law is anti- scriptural. In that situation the believer must obey God rather than man (Acts 4:18-20). In fact, when Paul wrote those words in Romans 13:1, the evil emperor Nero was on the throne. See also Titus 3:1.
We are to pay our taxes to human government (Matt 17:24-7; 22:21, Rom 13:7).
We are to pray for the leaders in human government. "Therefore I exhort first of all that supplications, prayers, intercessions, and giving of thanks be made for all men, for kings and all who are in authority, that we may lead a quiet and peaceable life in all godliness and reverence. For this is good and acceptable in the sight of God our Savior" (1 Tim 2:1-3). New King James Version Notes, Thomas Nelson, p. 1270

We are to take responsibility for the right ordering of civil society without falling prey to the idea that it is within our power to build the Kingdom of God on earth.

30. Parable of Granting Your Wishes

Illustration

The old philosopher in a homespun setting was talking to his three nephews. "If I would grant you one wish today my children, what would it be?"

"Oh, good, give me one thousand dollars," said Richard, "and I could buy everything I want."

"Give me the answers to next Friday's test," said Mary, "and I will have the best grades in the class."

"I know what I want," said Janet. "Give me a good friend who will always love me and I will always love her as my favorite playmate."

"I think Janet has asked for the best gift of all," said Uncle Bill. In time Richard, you'll have many thousands of dollars and they may not be enough. Mary, if you would learn to study and find the answers, it would be more valuable than someone giving you the answers. For if you can't learn yourself to think rightly then your one-hundred percent rating this week might turn to failure next week,

But, Janet, finding true friendship is the world's need for all people and you will best have your wish by being a true friend to everyone. The world's greatest treasure is still friendship. The kind of friendship that expresses love in word and in action and makes for joyous companionship and kindly understanding. If you would be a part of the world's greatest treasure, be a real friend to someone today."

31. The Right Kind of Devotion

Illustration

In order that we may know how to love ourselves, an end has been established for us to which we are to refer all our action, so that we may attain to bliss. For if we love ourselves, our one wish is to achieve blessedness. Now this end is to cling to God. Thus, if we know how to love ourselves, the commandant to love our neighbor bids us to do all we can to bring our neighbor to love God. This is the worship of God; this is true religion; this is the right kind of devotion; this is the service which is owed to God alone.

32. What is Crucifixion?

Illustration

C. Truman Davis

What is crucifixion? A medical doctor provides a physical description: The cross is placed on the ground and the exhausted man is quickly thrown backwards with his shoulders against the wood. The legionnaire feels for the depression at the front of the wrist. He drives a heavy, square wrought-iron nail through the wrist and deep into the wood. Quickly he moves to the other side and repeats the action, being careful not to pull the arms too tightly, but to allow some flex and movement. The cross is then lifted into place.

The left foot is pressed backward against the right foot, and with both feet extended, toes down, a nail is driven through the arch of each, leaving the knees flexed. The victim is now crucified. As he slowly sags down with more weight on the nails in the wrists, excruciating, fiery pain shoots along the fingers and up the arms to explode in the brain the nails in the wrists are putting pressure on the median nerves. As he pushes himself upward to avoid this stretching torment, he places the full weight on the nail through his feet. Again he feels the searing agony of the nail tearing through the nerves between the bones of his feet. As the arms fatigue, cramps sweep through the muscles, knotting them in deep, relentless, throbbing pain. With these cramps comes the inability to push himself upward to breathe. Air can be drawn into the lungs but not exhaled. He fights to raise himself in order to get even one small breath. Finally carbon dioxide builds up in the lungs and in the blood stream, and the cramps partially subside. Spasmodically he is able to push himself upward to exhale and bring in life-giving oxygen.

Hours of this limitless pain, cycles of twisting, joint-rending cramps, intermittent partial asphyxiation, searing pain as tissue is torn from his lacerated back as he moves up and down against the rough timber. Then another agony begins: a deep, crushing pain deep in the chest as the pericardium slowly fills with serum and begins to compress the heart. It is now almost over the loss of tissue fluids has reached a critical level the compressed heart is struggling to pump heavy, thick, sluggish blood into the tissues the tortured lungs are making a frantic effort to gasp in small gulps of air. He can feel the chill of death creeping through is tissues. . .Finally he can allow his body to die.

All this the Bible records with the simple words, "And they crucified Him." (Mark 15:24). What wondrous love is this?

33. The Bigger Issue: What We Owe to God

Illustration

Timothy Weber

What amazed the Pharisees and the Herodians about Jesus' response was how he refocused the issue to something much bigger than they had intended. In essence Jesus said, give Caesar what he has coming, a silver coin with his image on it. It's already his anyway, so let him have it back. But give back to God all that God deserves, which is everything, including yourselves.

If we are right about Jesus' intentions, then we must not try and develop a full-blown political theology from his words or use them to answer all the practical questions we may bring to the text. From this passage we cannot learn how or when to turn Christian convictions into public policy or how to vote in the next election. The fact of the matter is that Jesus did not say much about such things; and the rest of the New Testament provides different responses believers should have in response to human government. In Romans 13 Paul paints a positive picture of the role of government and commands Christians to obey it; but in Revelation 13 the author describes a government gone demonic and warns believers to resist it unto death. According to the book of Acts, it did not take Jesus' followers long to discover that "we must obey God rather than men" (Acts 5:29).

What we owe to God is infinitely more than we owe to Caesar. The Words of 1 Peter 2:17 help put the issue into perspective: Fear God, honor the king." There is a world of difference between those two obligations, no matter where we draw the line between God and the government. In the last resort, then, Caesar is Caesar, and God is God."

34. Small Ways Every Day

Illustration

Martha Sterne

I hate to bring up The Ten Commandments when I'm preaching on the Gospel of Mark, but…remember that they are very rarely Cecil B. de Mille, big-screen, neon-sign events. They really aren't. They are small choices made on small days, over and over and over again. Such as choosing to remember that God made us for freedom and gave us as a gift, not a punishment, rules to live by. Small things such as remembering God made us, so we don't make God. Such as remembering that we had better not put God's name on anything in a vain show of power. Such as remembering that if God made the universe from a little marble and rested, then we are just created and hard wired to let go of our tiny universes and rest too. Little things, like remembering not just to honor your parents when they are old and gray, but also to train your own children to honor you. And don't let them get away with small, crummy, petty things. And don't lie in small things. Then the great truths within you have a shot. And don't strike up teasing, betraying relationships. Almost every adulterous relationship that people bring to pastors like me is when their miserable family is imploding. Every one of them begins with small, careless choices. And don't murder, which may mean more than we want it to mean. And don't steal. I know that means more than any of us want stealing to mean. But if we don't steal in small ways, we won't get all messed up in big ways. And then this last one, which this year I think is the biggest one. Don't covet. Don't waste your life wanting another life. An old friend calls it a case of the "I wants." Whatever "I wants" you have right now--bigger, better, more, different--find little ways of not renting that room in your head. Little ways, like I will not think about this for five minutes kinds of ways. Things perhaps no bigger than a mustard seed.

I follow the God who showed up two thousand years ago in small ways on days of small things. A healing touch here. A compassionate word there. Small things like not giving up on flawed friends. Like praying everyday. Small things like enjoying life. Jesus really enjoyed life. Small things like speaking truth to power. Like giving his small, mustard-seed-sized life so that the great labor of the new universe of resurrected, reborn life could be created.

35. See the Resemblance

Illustration

Larry Powell

In all prrobablity, you know of some young boy who bears such a striking resemblance to his father that a person would know immediately, even in a crowd, that they were father and son. The father can be seen in the son. The Bible tells us that "God was Christ!" In what ways did the Son resemble the Father?

a. In his life. Jesus affirmed and celebrated life. His was not the attitude that this world and all that is in it are despicably evil ... that the object is to totally reject life with an eye always on "glory" ... that beauty in any form must be repressed as a tool of the devil. No, instead, Christ affirmed and celebrated life. Not a recluse, he enjoyed friendships with Lazarus, Mary, Martha, and others. He observed simple domestic gestures and was so impressed by them that he gave them a prominent place in his teachings (a woman sweeping a house, or drawing water at a well, baking bread, old wineskins bursting with new wine, lamps flickering in the night, patches on old garments). He enjoyed and absorbed the movements in nature and referred to them in order to illustrate his message; birds gathering into trees, foxes going into dens, figs withering, storm clouds boiling. Jesus affirmed life in such a positive manner, experiencing and relating to God’s great intention and design for all he had made, that we may understand life is not to be either seized nor rejected, but "lived" in an attitude of "Praise God!" In the harmony of Christ’s life with creation, we see something of God’s great intention and design for each of us.

b. In his ministry. Jesus’ ministry was characterized by the absolute "giving" of himself. He was, as one theologian puts it, "radically obedient" to God. In the same spirit, he was "radically giving" to others, always reaching, touching, healing, praying, searching, loving. The Bell Telephone Company did not originate the concept of "Reach Out and Touch Someone." The concept was in the mind of God before creation and the practice is as old as Eden. It was perfected in Jesus Christ, proclaimed in the New Testament, and is as relevant today as this morning’s newspaper. The ministry of Christ reveals a God who "spends" himself for creation.

c. In his teaching. Jesus was able to recognize and relate to God in the common life through his teachings. His life, ministry, and teachings combined to reveal a God of boundless love, caring, concern, and sensitive compassion. What he taught, he practiced. Even in death he was consistent with the witness of his life. Having spoken of "forgiving one’s enemies" and those who "despitefully use you," he gathered his words into action on Calvary. "Father, forgive them," he prayed. He taught so very much more, all of which was personified in his life. He showed that if the "good teacher" is flawlessly consistent, how much more consistent and loving must be our heavenly Father?

d. In his resurrection. Here, God unmistakably reveals himself. His power is beyond imagination. His promises are made good. His intentions and purposes will not be overthrown. His actual involvement in the world is confirmed. In the resurrected Christ, God is clearly revealed. God was, in all ways, in Christ!

36. Little Deeds

Illustration

King Duncan

John Killinger, in a sermon entitled, The Great Importance of Little Deeds, concluded by saying, "It's an exciting thought that when we die and come into the presence of God and all its fullness, it will not be our major achievements that speak for us, 'He was president of a bank. She was the first woman senator from her state. He was the author of 22 books,' but rather the small apparently inconsequential things that we long ago forgot. 'He mowed my lawn when I was sick. She cared for my child when I went to the market. He sent me flowers when I needed them most. She washed and mended my socks.' These are the little things that hold the world together. They are the small stones that comprise the great cathedrals where God is worshipped. They shall be remembered," says Killinger, "like stars in the crown of the saints."

The world desperately needs to see our love in action. Of what value is our faith if our love isn't stronger: our love for one another and our love for the world? Our love needs to be big enough to take in the whole world.

37. The Lottery Substitute

Illustration

During the war between Britain and France, men were conscripted into the French army by a kind of lottery system. When someone's name was drawn, he had to go off to battle. There was one exception to this, however. A person could be exempt if another was willing to take his place. On one occasion the authorities came to a certain man and told him he was among those who had been chosen. He refused to go, saying, "I was shot 2 years ago." At first they questioned his sanity, but he insisted that this indeed was the case. He claimed that the military records would show that he had been conscripted 2 years previously and that he had been killed in action. "How can that be?" they questioned. "You are alive now!" He explained that when his name came up, a close friend said to him, "You have a large family, but I am not married and nobody is dependent upon me. I'll take your name and address and go in your place." And that is indeed what the record showed. This rather unusual case was referred to Napoleon Bonaparte, who decided that the country had no legal claim on that man. He was free. He had died in the person of another!

This principle of substitution is also at the heart of the gospel. The Savior willingly took our place, not because He had any less to lose than we, but because of His infinite love. He died in our stead and paid the penalty for our sin. The law, which demands the ultimate punishment, has no claim on us, for we died 1900 years ago in the person of Christ. His finished work is the basis of our salvation. We depend on Him our Substitute!

38. What is the Penalty?

Illustration

Charles Spurgeon

"Those who choose evil shall have their choice. Men who hate divine mercy shall not have it forced upon them, but (unless sovereign grace interpose) shall be left to themselves to aggravate their guilt and ensure their doom.

"They have loved darkness rather than light, and in darkness they shall abide. Eyes which see no beauty in the Lord Jesus, but flash wrath upon Him, may well grow yet more dim, till death which is spiritual leads to death which is eternal.

"What can be too severe a penalty for those who reject the incarnate God, and refuse to obey the commands of His mercy? They deserve to be flooded with wrath, and they shall be; for upon all who rebel against the Savior, 'wrath has come upon them to the uttermost' (I Thessalonians 2:16).

"God's indignation is no trifle. The anger of a holy, just, omnipotent, and infinite Being, is above all things to be dreaded; even a drop of it consumes, but to have it poured upon us is inconceivably dreadful."

39. Parable of Easter and the Planting Season

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"I love the Easter Season. It sure was fun with all the candy and things we got too," said Carolyn.

"I like the Christmas Season better," said Joan, "the music, the decorations, and the presents, too."

"Yes, but now that Easter is over, all we can look forward to is vacation," said Polly.

"I used to live in the country and as soon as Easter was over, we did a lot of planting of our seeds for the garden. We all had fun thinking what we were going to raise and watching it grow," said Martha.

Many Christians act like little children in the evaluation of the Christian life. They like the big holidays, but Christian growth needs to take place every day of the year and right after Easter is a wonderful time for the dedication of the Lenten Season to spring forth in action.

It was the time in the biblical story of thousands who were won into the Christian fellowship and those who had fallen away, began with new vigor to grow in Christ's service. There are always wonderful jobs to be done for the betterment of mankind and the building of the Christian Kingdom.

40. Staying Open to God

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King Duncan

Dr. Carl Jung once said something that ought to cause every believer to reflect very carefully. What he said was this: "One of the main functions of formalized religion is to protect people against a direct experience of God." That hurts but it can happen. Theological and doctrinal pride can be buffers against a real experience of Christ's grace.

F. Kefa Sempangi, a Ugandan pastor who barely escaped death under Idi Amin's persecution in the early 1970s, beautifully captures this important truth in his wonderful book A Distant Grief. He writes about a hurtful change that came over him shortly after coming to the United States and enrolling in an evangelical seminary:

"In Uganda, [my wife] and I read the Bible for hope and life," he says. "We read to hear God's promises, to hear His commands and obey them. There had been no time for argument and no time for religious discrepancies or doubts.

"Now, in the security of a new life and with the reality of death fading from mind, I found myself reading Scripture to analyze texts and speculate about meaning. I came to enjoy abstract theological discussions with my fellow students, and, while these discussions were intellectually refreshing, it wasn't long before our fellowship revolved around ideas rather than the work of God in our lives. It was not the blood of Jesus Christ that gave us unity but our agreement on doctrinal issues. We came together not for confession and forgiveness but for debate."

This change in attitude towards God had its greatest impact in Kefa's prayer life: "God Himself had become a distant figure," he writes. "He had become a subject of debate, an abstract category. I no longer prayed to Him as a living Father but as an impersonal being who did not mind my inattention and unbelief."

When he realized how far he had drifted from God due to theological speculations, Kefa repented of his attitudes. Immediately his prayer life was renewed. Thereafter, he began consciously to submit himself moment by moment to the living God. People are people. Pride is pride. But fortunately, God is still God.

41. The Titanium Rule

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Leonard Sweet

A few years ago American Express quietly introduced its most exclusive new card. The Centurion Card is absolutely black, and is actually made out of titanium — the hardest known naturally occurring metal. In fact, when one of these titanium Centurion Card expires, the member has to send it back to American Express for recycling. The titanium can't be cut up or shredded. Besides, titanium is too valuable to be thrown away.

Jesus introduces and invokes a whole new mindset, heartset, soulset into the universe. Jesus established The Titanium Rule. Anyone figure out what it is? Here's a hint: you find it in his understatement in this morning's text that "it is enough for the disciple to be like the teacher."

The titanium rule does not focus on "doing;" it focuses on "being" and on "loving." Jesus asks his followers to "Love one another as I have loved you." Love others as the Christ who hung on the cross for our sins loved us. Love others as the God who "so loved the world that He gave his only begotten Son" loved us. Love others with a love that enables you to lay down your life for them. How did Jesus put it in his Farewell Discourse (John 13, 14, 15, 16, 17), when he introduced his "Great Commandment:" "Love one another as I have loved you."

And how has Jesus loved us? In that same Farewell Discourse defines how he has loved us: "Greater love has no one than this, than that he lay down his life for his friend."

42. A New Command on Mother's Day

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On this day when we're trying to show our loving appreciation for all that love we've received from the special person called "Mom," it is so fitting that we hear Jesus say what he said here in our text: "A new command I give you: Love one another." Actually, Jesus' command to love one another is appropriate for any day of the year, but it does take on special meaning on a day like today since included in that command to love, are those special ladies who brought us into this world and loved us in a way that only a mother can.

43. PARABLE OF THE BEST CHURCH

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"Mother, isn't our Church better than the one Eddie goes to?"

"Billy, we do not talk that way about places of worship," replied the mother. "God, our Heavenly Father, is worshiped in each place."

"But he says his is better," Billy persisted, "and I say it is not. Which of us is right?"

"Perhaps his is better for him, and ours is better for us. We do have a freedom of choice in America, and that is a fine blessing," stated the mother.

"What do you mean? One has to be better than the others, doesn't it?" asked the son.

Faced with the question while shopping for clothes, the mother used the material at hand to explain her answer. She pointed out the many different pairs of trousers on the counters. There are some that fit better than others, and even with the size correct her choice of color, style and purpose, as well as cost, would determine the selection. All the trousers were made to clothe the wearer, yet some were most suitable for work or play.

"Yes, there are some who will criticize you for what you wear, and for where you worship. But, Billy, you will come to know what fits best and feels best, and suits your needs. But you may proudly wear what you have chosen," reasoned the mother.

We are all made by the same Heavenly Father and dwell within the boundaries of what God has made for man. We worship Christ in many different ways. Some honor Him as a great Teacher, as a perfect Example, as the Son of God, and as a personal Saviour.

We all may honor Him in remembrance of the Words He spoke, "In this shall ye know my disciples, that ye love one another," and "The Sabbath was made for man, not man for the Sabbath."

Each disciple saw Christ from his own point of experience and belief, but all sought to follow as best he knew how. Yet they quarreled among themselves.

Through our faith in God, Human hatreds are to be overcome by Godly Love.

44. Christ and Buddha - The Great Difference

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Editor James S. Hewett

Frederick Buechner, in his book Now and Then, has a section on his comparison of the teachings of Buddha and of Jesus Christ, a topic he wrestled with when he was teaching at Phillips Exeter Academy:

"Finally, lest students of comparative religion be tempted to believe that to compare them is to discover that at their hearts all religions are finally one and that it thus makes little difference which one you choose, you have only to place side-by-side Buddha and Christ themselves.

"Buddha sits enthroned beneath the Bo tree in the lotus position. His lips are faintly parted in the smile of one who has passed beyond every power in earth or heaven to touch him. 'He who loves fifty has fifty woes, he who loves ten has ten woes, he who loves none has no woes,' he has said. His eyes are closed.

"Christ, on the other hand, stands in the garden of Gethsemane, angular, beleaguered. His face is lost in shadows so that you can't even see his lips, and before all the powers in earth or heaven he is powerless. 'This is my commandment, that you love one another as I have loved you,' he has said. His eyes are also closed.

"The difference seems to be this. The suffering that Buddha's eyes close out is the suffering of the world that Christ's eyes close in and hallow. It is an extraordinary difference, and even in a bare classroom in Exeter, New Hampshire, I think it was as apparent to everyone as it was to me that before you're done, you have to make a crucial and extraordinary choice."

45. Don't Surrender Your Gospels

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Staff

In the year A.D. 303, the Roman Emperor Diocletian issued a decree which he hoped would extinguish the spreading flames of Christianity. One of his primary objectives was the seizure and destruction of the Christian Scriptures. Later that year, officials enforced the decree in North Africa. One of the targets was Felix, Bishop of Tibjuca, a village near Carthage. The mayor of the town ordered Felix to hand over his Scriptures. Though some judges were willing to accept scraps of parchment, Felix refused to surrender the Word of God at the insistence of mere men. Resolutely, he resisted compromise. Roman authorities finally shipped Felix to Italy where he paid for his stubbornness with his life. On August 30, as the record puts it, "with pious obstinacy," he laid down his life rather than surrender his Gospels.

46. Wisdom from Helen Keller

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Helen Keller

I believe that we can live on earth according to the teachings of Jesus, and that the greatest happiness will come to the world when man obeys His commandment "Love one another."

I believe that we can live on earth according to the fulfillment of God's will, and that when the will of God is done on earth as it is done in heaven, every man will love his fellowmen, and act toward them as he desires they should act toward him. I believe that the welfare of each is bound up in the welfare of all.

I believe that life is given us so we may grow in love, and I believe that God is in me as the sun is in the color and fragrance of a flower—the Light in my darkness, the Voice in my silence.

I believe that only in broken gleams has the Sun of Truth yet shone upon men. I believe that love will finally establish the kingdom of God on earth, and that the cornerstones of that kingdom will be liberty, truth, brotherhood, and service.

47. Working With a Net

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Juan Carlos Ortiz

Watching a trapeze show is breathtaking. We wonder at the dexterity and timing. We gasp at near-misses. In most cases, there is a net underneath. When they fall, they jump up and bounce back to the trapeze. In Christ, we live on the trapeze. The whole world should be able to watch and say, "Look how they live, how they love one another. Look how well the husbands treat their wives. And aren't they the best workers in the factories and offices, the best neighbors, the best students?" That is to live on the trapeze, being a show to the world. What happens when we slip? The net is surely there. The blood of our Lord, Jesus Christ, has provided forgiveness for ALL our trespasses. Both the net and the ability to stay on the trapeze are works of God's grace. Of course, we cannot be continually sleeping on the net., If that is the case, I doubt whether that person is a trapezist.

48. Loving as Jesus Loved Us

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Scott Hoezee

Some years back neurologist Oliver Sacks wrote a fascinating vignette of an intriguing neurological difficulty. As some of you know, Tourette's Syndrome is a bizarre mental disorder that causes victims to have any number of physical and verbal tics. Some Tourettic people have constant facial twitches, others find themselves uncontrollably uttering verbal whoops, beeps, and sometimes also raunchy swear words. One man with Tourette's whom Dr. Sacks knew was given to deep, lunging bows toward the ground, a few verbal shouts, and also an obsessive-compulsive type adjusting and readjusting of his glasses. The kicker is that the man is a skilled surgeon! Somehow and for some unknown reason, when he dons mask and gown and enters the operating room, all of his tics disappear for the duration of the surgery. He loses himself in that role and he does so totally. When the surgery is finished, he returns to his odd quirks of glasses adjustment, shouts, and bows.

Sacks did not make any spiritual comments on this, of course, yet I find this doctor a very intriguing example of what it can mean to "lose yourself" in a role. There really can be a great transformation of your life when you are focused on just one thing focused to the point that bad traits disappear even as the performing of normal tasks becomes all the more meaningful and remarkable.

Something like that is our Christian goal as we travel with Jesus. Our desire is to love one another—to love the whole world finally, I suppose—as Jesus loved us. To do that, we need an infusion of a kind of love that does not arise naturally from the context of the world as we know it. So as we lose ourselves in Jesus and in being his disciples, and all our tics disappear as we focus on that love, we find even our ordinary day-to-day activities infused with deep meaning as a love from another place fills our hearts. Because if sacredness happens to us at all, it happens among the pots and pans of the everyday and not just on Sundays when we feel particularly jolted by worship or on Tuesdays when we volunteer for some service project (vital though those things are, too). If we are to love as Jesus loved us, this becomes for us a daily reality that is possible if and only when the love of Christ fills us to the brim.

49. Love One Another - the Hospice Movement

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John R. Steward

There is a special hospital in London for those whom other hospitals consider a lost cause. It is a hospital for those who are diagnosed as "terminal."

Most people would consider such a hospital to be a very sad place, but it is not. Actually, it is a hospital filled with hope and a lot of life. The emphasis in this London hospital is on life and not on death. The truth is that several of the patients have seen remissions in the disease process instead of death. A great deal of the credit is given to the way the facility is run.

The basic philosophy is different from most other hospitals. In this program the patients are expected to give themselves away in service to the other patients. Each patient is given another patient for whom to care. So, for example, a person who is unable to walk might be given the task of reading to another who is blind. The blind person would then push the wheelchair of the one who could not walk but who gives directions on where to push the chair.

Is this not the new commandment to which Jesus referred? He calls us to be disciples who love one another. We are the ones who are healed and strengthened when we learn how to give and how to love.

Adapted by Bruce Larson, Passionate People (Dallas: Word Publishers), p. 203.

50. Friends in Christ

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George Hermanson

The phrase "no longer servants" changes the dynamic of personal relationships. It is a concept of equality. In John's time, one was connected through kinship networks or institutional relationships like master/slave. Friendship as we know it - having the freedom to be friends across gender, class and ethnic barriers - did not exist. But the aim of God to love, the call to us to love one another, moves us into new ways of relating. It is a call to organize our world where we care for all, even those who are outside our familiar networks. It is to be friends in Christ.

The family system church identity is determined by who belongs to whom. This can be a strength, but it can also be a serious deterrent to necessary changes. The way to overcome this is to acknowledge the nature of the community, and to understand how it works in creating an identity. From there the community can begin to move to a friendship network. Even there, there is work to be done. Because we can define friends as neighbors, and since we don't want to cause dissension in the neighborhood, those who are considered to be "different" can be (and too frequently ARE) excluded.

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